The Forgotten Sunnah

THE FORGOTTEN SUNNAH
Table of Contents :
1. The importance of reviving the sunnah and seeking knowledge to do so
2. A point to remember before proceeding
3. Some of the forgotten sunnan !
Forgotten Sunnah # 1 :The Sunnah at the times of calamity, difficulty and trials
Forgotten Sunnah (or reward) # 2 : Entering the market whilst saying .....
Forgotten Sunnah # 3 : Fasting for three days every month
Forgotten Sunnah # 4 :Rinsing the mouth after drinking Milk or anything that has a
fatty residue
Forgotten Sunnah # 5 :Having a part of rainfall fall on you
Forgotten Sunnah # 6 :Washing the nose thrice after waking up from Sleep
Forgotten Sunnah # 7: Reciting the Adhkaar (praises and supplications) after the
Fardh salah
Forgotten Sunnah # 8: Reading or preaching from Surah Qaaf (Surah no. 50) during
the Jumu'ah Khutbah (friday sermon)
Forgotten Sunnah # 9: Reciting Surah Ghaashiya (88), al-'Ala (87), Al-Jumu'ah(62) and
Munafiqoon (63) in the Jumu'ah (friday) prayer
Forgotten Sunnah # 10: The Prayer of Istikhaara for any and every matter
Forgotten Sunnah # 11: Dua'as to protect oneself and one's children from Evil eye,
Black Magic/Jinn and Harm
Forgotten Sunnah # 12: Walking Barefoot sometimes
Forgotten Sunnah # 13: Wiping over Khuffs (socks) during wudu' (ablution)
Forgotten Sunnah # 14: Reciting some verses in the third and fourth rak'ah of Zuhur
prayer
Forgotten Sunnah # 15: Returning greeting (Walaikum Assalaam) in prayer by making
a gesture with one's hands
Forgotten Sunnah # 16: Spitting dryly to one's left side, three times and seeking
refuge with Allaah from the devil during prayer when distracted by the devil
Forgotten Sunnah # 17: offering two Rak'ahs whenever one returns from a journey
Forgotten Sunnah # 18: The Imam verifying that the rows are straight and gaps filled
Forgotten Sunnah # 19: The Evergreen medicine therapy : Hijaama (cupping)

Forgotten Sunnah # 20: Using Siwak (Miswak) before every prayer, when entering the
house and when getting up for tahajjud
Forgotten Sunnah # 21: Praying Nawafil and Sunnah prayers at home
Forgotten Sunnah # 22: Supplicating with whatever you want after the Final
Tashahud in salah
Forgotten Sunnah # 23: Pausing for a while after rising/getting up from Rukoo' and
First Sujood
Forgotten Sunnah # 24: Jalse e Istarahaat (the pause/sitting after every Odd rak'ah)
Forgotten Sunnah # 25: Reciting a surah after al Faatiha in the prayer of Janaazah
(funeral)
Forgotten Sunnah # 26: Making Dua'a after the fourth takbeer in salatul Janaazah
(funeral prayer)
Forgotten Sunnah # 27: Adding more than 4 takbeerat to the funeral prayer
Forgotten Sunnah # 28: Sunnah of asking for good and seeking refuge in Allah during
rain or wind storm
Forgotten Sunnah # 29: Praying 2 rak'ah after the 'Asr prayer
Forgotten Sunnah # 30: Visiting the sick and reciting the virtuous dua'a while doing
so.
Forgotten Sunnah # 31: Keeping a sutrah (barrier) before ourselves during prayer
Forgotten Sunnah # 32: To suppress arrogance and say I do not know
Forgotten Sunnah # 33: The Sunnah of not cheating or lying during trade/business
dealings or falsely taking an oath for the same.
Forgotten Sunnah # 34: Not to Argue , especially during Ramadan
Forgotten Sunnah # 35: To enter a house/shop by saying Assalamu 'Alaykum or its
Likes.
Forgotten Sunnah # 36: To spread the Islamic greeting to both known and Unknown
Muslims
Forgotten Sunnah # 37: Praying two rak'ah before leaving the house and after
returning to the house to safeguard or protect oneself from the harms
Forgotten Sunnah # 38: Wiping the face after getting up from sleep
Forgotten Sunnah # 39 : Reciting a portion or part of Qur'an before going to sleep or in
a Day
Forgotten Sunnah # 40: Invoking and Supplicating to Allah during the recitation of the
Qur'an in the prayer (salah) itself and at times of Sujood and Tashahud
Forgotten Sunnah # 41 : To Pass the drink to the person sitting on the right first.
Forgotten Sunnah # 42: To say Bismillah before removing the clothes to protect the
awrah being exposed to the Jinns.
Forgotten Sunnah # 43 : To say Bismillah when we trip /fall
Forgotten Sunnah # 44: To pay the wage/salary of the worker on time.
Forgotten Sunnah # 45 : In a funeral , To sit down only after the coffin has been
placed down
Forgotten Sunnah # 46: Praying, praising Allah and giving charity during eclipse
Forgotten Sunnah # 47: Saying Assalamu àlaykum to children whenever we pass by
them
Forgotten Sunnah # 48: Some of the Sunan of the Salah and Salat Al-Duha
Forgotten Sunnah # 49: From the Sunan of Wudu': Rubbing between your toes with
your pinky/last finger
Forgotten Sunnah # 50 : Returning the salaam only when you have purified/washed
your hands after relieving yourself.
Forgotten Sunnah # 51: Praising your creditor (one who gave you a loan) while
returning his loan back
Forgotten Sunnah # 52: A partner should not eat two dates at a time (while having a
meal with him without his/host's permission)
Forgotten Sunnah # 53: Reciting this duà after reciting Quràn or after getting up
from any gathering (meeting) and after every prayer
Forgotten Sunnah # 54 : 2 rakàt Optional Prayer After Eid Prayer
Forgotten Sunnah # 55 : Making duà using these words to hasten it's response
Note: there are probably hundreds of sunnahs which aren't practiced today and
maybe according to some scholars even those that can be found in parts of the
world, may be extinguished in others parts. Like for e.g, the saying of "Aameen"
loudly in audible salaah is hardly to be seen in India/Pak/Bangladesh ! So i have
only enlisted a few Sunnah which come under the category of being neglected or
forgotten in today's time in the Ummah in a major way. Secondly, I have tried to
enlist those sunnahs which can easily be followed , so atleast we start our way by
doing these first and then we could further learn more and more and in sha allah
follow more and more [smile]
THE IMPORTANCE OF REVIVING THE

SUNNAH AND SEEKING KNOWLEDGE TO
DO SO
He (sallallahu 'alaihi wa sallam) is reported to have said: "That indeed whoever
revives a Sunnah from my Sunnah which has died after me, then for him is a
reward similar to whoever acts upon it without diminishing anything from their
rewards. And whoever introduces an erroneous innovation which Allah is not
pleased with, nor His Messenger, then he shall receive sins similar to whoever acts
upon it, without that diminishing anything from the sins of the people. [Jami` atTirmidhi 2677, Daeef; Sunan Ibn Maajah, Vol. 1, Book 1, Hadith 209, Saheeh fil
Matan]
He (s.a.w) also is reported to have said " Whoever revives my Sunnah then he has
loved me. And whoever loved me, he shall be with me in Paradise.' [Jami` atTirmidhi 2678. Saheeh fil Matan]
The Prophet (peace be upon him) stated: "May allah brighten (the face of) a person
who hears a hadith from us (me) and memorizes it to convey it to others; for
perhaps a receptor of knowledge is more knowledgeable than a transmitter, and
perhaps a transmitter (of knowledge), is not versed in knowledge. [Al-Tirmidhy,
Sunan, Book on knowledge, no. 2656; Abu Dawud, Sunan, Book on knowledge, no.
3660; Ibn Majah, Sunan, Book on asceticism, no. 4105; Ahmad ibn Hanbal, Musnad,
vol. 5, p. 183; and Al-Darimy, Sunan, Introduction, no. 229.]
Shaikh al-Islaam, Ibn Taymiyyah reported that Muàadh bin Jabal
said:
Upon you is to seek knowledge; for seeking it for the sake of Allaah is worship;
and understanding it (increases) the Fear (of Allaah); searching for it is (a type of)
Jihaad; teaching it to those who do not know it is a charity; revising it is (like
doing) Tasbeeh (Glorification of Allaah);
Through knowledge, Allaah is known and worshiped; and through it He is Glorified
and singled out (in worship). Through knowledge Allaah raises the status of the
people and makes them leaders and scholars through whom others are guided and
are aligned to their opinions. [Majmoo` al-Fataawa (10/39)]
Ibn al-Mubarak (r.h), the scholar of the east and the scholar of the west said :
"Nothing is better than seeking knowledge for Allahs sake. And Allah hates
nothing such as seeking knowledge for someone else's sake." (Adab Shariyyah
2/127)
THE OBLIGATION AND AWESOME REWARD FOR REVIVNG A

SUNNAH : http://thefinalrevelation.blogspot.com/2013/07/the-obligationand-awesome-reward-for.html
A POINT TO REMEMBER BEFORE PROCEEDING :

Shaykh Al-Islam Ibn Taymiyah, may Allaah have mercy upon him, said: "In order to
follow the Sunnah completely we should do it one way one time and the other way
another time, this way in one place and the other way in another place, because
forsaking what was narrated in the Sunnah and adhering to something else may
lead to regarding what is Sunnah as Bidah (i.e. innovation) and regarding
something that is Mustahabb (i.e. recommended) as obligatory, and that would
lead to division and disputes." [Al-Majmoo 22/67 and quoted in the Friday sermon of
Shakh 'Abdul 'Azeez Muhammad as-Saadhan]
However this doesn't apply to some sunnahs that are to be followed always at the
same time in the same way for e.g the dua'as after completing the final tashahud, and
so on.
SOME OF THE FORGOTTEN SUNAN !

Here is an article that enlists some beautiful 100 Sunnah's of the prophet of Allah
(s.a.w) . I'm sure we'd all be shocked to see the easy-to-do sunnah's we leave out
every day !
Link : http://the-finalrevelation.blogspot.com/2012/08/100-beautiful-sunnah-ofrasool-saw.html
Download the free Android app as well :
https://play.google.com/store/apps/details?id=com.admads.sunnah
Forgotten Sunnah # 1 :The Sunnah at the times of

calamity, difficulty and trials
Maqil ibn Yasir reported: The Messenger of Allah, peace be upon him, said, Worship
(prayer and supplication) during a time of widespread killing is like making an
emigration to me.
[Sahih Muslim, Book 41, Number 7042]
Shaikh Abdul Aziz Muhammad As-Sadhaan says :
The reward of the worshiper became like that of the migrant because the time of
turmoil and fear may make one forget worship, even forget what Allaah The Almighty
have obligated him to do and do much of the things other than that. This, and Allaah
Knows best, is a clear proof that the servant is attached to his Lord in the most
difficult condition and because of this, his reward is increased and multiplied.
Narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say: I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say:

There is no Muslim who is stricken with a calamity and says what Allaah has
enjoined
:

Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for
my affliction and compensate me with something better ('Inna lillahi wa inna ilaihi
raji'un. Allahumma ujurni fi musibati, wakhluf li khairan minha ) but Allaah will
compensate him with something better. Umm Salamah (May Allah be pleased with
her) said: When Abu Salamah (May Allah be pleased with him) died, I repeated the
same supplication as the Messenger of Allah (sallallahu 'alaihi wa sallam) had
commanded me (to do). So Allah bestowed upon me a better substitute than him
(i.e I was married to Muhammad, the Messenger of Allah (sallallahu 'alaihi wa
sallam)).
[Sahih Muslim 918, Riyaad as-Saaliheen, Book 7, Hadith 921]
Another version has :
Narrated Umm Salamah: The Messenger of Allah (sallallahu 'alaihi wa sallam) as
saying: When one of you is afflicted with a calamity, he should say:
{

}

"We belong to Allah, and to Him we do return." O Allah, I expect reward from Thee
from this affliction, so give me reward for it, and give me a better compensation.
[Sunan Abi Dawud , Kitaab al Janaa'iz, Hadeeth 3119]
Imaam Abu Dawood narrated in his Kitaab al-Maraseel from Imraan al-Qaseer who
said: "The lamp of the Prophet (peace be upon him) died out, so he (immediately) lit
it back, upon which Aa'ishah (radiallah anha) said: "Verily it is only a Misbaah (Lamp)",
so he (peace be upon him) said: "Whatever causes difficulty to a Mu'min is a
Calamity""
[Al-Maraseel: 1/297 H # 412]

Indeed trials and tribulations are a blessing in disguise and this has been discussed
with relevant evidences here: http://thefinalrevelation.blogspot.com/2013/01/trials-hardship-and-calamity-are.html
Ibn Katheer recorded in his Book Al Bidaaya wan Nihaaya 8/222, a narration on the
authority of The best that can be said when remembering these and similar calamities
is that which Ali ibn al-Husayn [Imam Zayn Al Aabidin son of Al Hussain] narrated
from his grandfather (Ali r.a) that the Messenger of Allaah (peace and blessings of
Allaah be upon him), who said:
There is no Muslim who is afflicted by a calamity and when he remembers it,
even if it was in the dim and distant past, he says Inna Lillaahi wa inna ilayhi
raajioon (verily to Allaah we belong and unto Him is our return), but Allaah will
give him a reward like that of the day when it befell him.
[Narrated by Imam Ahmad and Ibn Majaah, end quote from al-Bidaayah walNihaayah (8/221-222)]
Ibn Taymiyah (r.h) reported in a long summary in Fataawa al Kubra part 5, about a
hadeeth In al-Musnad, wherein it is reported from Faatimah bint al-Husayn, from her
father al-Husayn, that the Prophet (peace and blessings of Allaah be upon him) said:
There is no man who suffers a calamity, and when he remembers it, even if it is
old, he says Innaa Lillaahi wa innaa ilayhi raajioon (Truly, to Allaah we belong
and truly, to Him we shall return), but Allaah will give a reward equal to the
reward He gave him on the day he suffered the calamity.
Forgotten Sunnah (or reward) # 2 : Entering the market

whilst saying .....
The Messenger of Allaah sallallaahu alyhi wasallam said; Whoever enters a
market place and says

Laa ilaaha illallaahu wahdahu laa shareeka lah, lahul mulku wa lahul hamdu yuhyee wa
yumeetu wahuwa hayyun laa yamootu, biyadihi alkhayru wahuwa ala kulli shayyin
qadeer(There is none worthy of worship in truth except Allah alone, He has no partners, He
has the dominion and for him is all the praise, He gives life and he takes life and he is the ever
living and does not die, in his hand is goodness and he is capable of all things)
Allaah will write for him thousand thousand reward and erase from him thousand
thousand sin and raise him thousand thousand and build for him a house in Jannah!
[ Recorded in Sunan al-Nasa'ee (Eng ref: Vol. 3, Book 12, Hadith 2235) and Jami` atTirmidhi (3428); al-Jaami' as-Sagheer (v. 1 p. 1118) Shaikh al-Albaanee said the hadeeth
is Hasan , Also classified as Hassan in Takhreej Mishkat al Masaabeh (2366) , Saheeh al
Jaami' (6231) and Also recorded in Ibn Taymiyyah's book called " Gaining rewards" pg.
20. This is graded as Daèef by Shaykh Zubayr Àli Zaee rahimahullah however Shaykh
Albaanee brings saheeh mawqoof narrations on this which is raised to marfoo`.]
Forgotten Sunnah # 3 : Fasting for three days every

month
It is narrated on the authority of Abu Hurayra (may Allah be pleased with him) who
said: My friend (the Messenger of Allah sallallahu 'alayhi wa salam) directed me to
observe fast for three days in every month, to perform two Rakàh (optional)
Duha prayer at forenoon and to perform the Witr prayer before going to bed.
[Agreed upon:1672 & 1178]
Forgotten Sunnah # 4 :Rinsing the mouth after drinking

Milk or anything that has a fatty residue
Ibn Abbas (may Allah be pleased with him) narrated the Prophet (peace and blessings
be upon him) drank some milk then called for some water. Once he got the water
he rinsed his mouth then said, "It has fat."
[Collected by Bukhari 211 and Muslim 358]
Imam An-Nawwawee said," This hadeeth confirms it's recommended to rinse the
mouth after drinking milk."[ Sharh Saheeh Muslim ]
Abu Dawud mentioned this hadeeth in his Sunnan. He wrote the chapter- Wudu
from Milk. However he didn't intend the technical meaning for wudu, but rather
he meant the linguistic meaning for wudu. [ Bathul Majhud fee halee Sunnan Abee
Dawud ]
Shaykh Al-Uthaymee said, "The reason why the Prophet (peace and blessings be
upon him) rinsed his mouth was because of the fat. It can be understood from this
action that it's legislated to rinse the mouth from all foods which contain fat,
regardless whether drank or chewed. Its good manners to rinse the mouth
afterwards to remove the fat. If the substance is heavy in fat, then it's better to
use siwak. For this reason the scholars say: it's sunnah to use siwak to remove any
fat after eating if the smell of the mouth changed. [ Sharh Saheeh Al-Bukahri ]
Forgotten Sunnah # 5 :Having a part of rainfall fall on you

Anas (b. Malik) reported: It rained upon us as we were with the Messenger of Allah
(may peace be upon him). The Messenger of Allah (way peace be upon him)
removed his cloth (from a part of his body) till the rain fell on it. We said:
Messenger of Allah, why did you do this? He said: It is because it (the rainfall) has
just come from the Exalted Lord.
[Saheeh Muslim, Book 4, Hadith 1960; Sunan Abi Dawud 5100; Al-Adab Al-Mufrad
571; and others ]
And Haakim in his book Al-Mustadrak narrates this hadith with the following words:
When the rain came down from the heavens He (The Prophet May peace be upon
him) used to remove his garment from his back until the rain fell on it (his back).
The scholars have taken proof from this hadith that it is Sunnah (recommended) to
expose your body and clothing to the falling rain. Out of happiness that Allah is
sending down his blessing and moreover rejoicing that its falling down on us.
And the meaning of the phrase: Because it (the rainfall) has just come from the
Exalted Lord. is mentioned in the explanation of Sahih Muslim of Imaam Nawawi by
saying: That the rainfall is a mercy which Allah has just created, therefore use it
as a blessing.
Imaam As-Shaafiee mentions in his book Al-Umm: It is narrated by Ibn Abbaas (RA):
That the rain fell from the heavens so he told his servant to bring out his mattress
and saddle so that the rain may fall on it. Abu Jawzaa then asked Ibn Abbas: Why
are you doing that, may Allah have mercy on you? He (Ibn Abbas) then said: Do
you not read the book of Allah: And we have sent down from the heavens water
that is blessed [Surah 50, Verse 9], Therefore I would like the blessing to fall
(incur) on it.
Amongst the Sunan that are rarely performed when it rains uncovering head when it
rains so that rain may touch the head. It was narrated that Abu Hurairah, may Allaah
be pleased with him, said: The Messenger of Allaah, peace and blessing be upon
him, and his companions, may Allaah be pleased with them, used to uncover their
heads with the first drop comes from the sky during that year.
Scholars of jurisprudence (Fiqh) have mention the following regarding standing in

the rain: (As stated by Sh. Khalid Abdurroaf and edited by the author)
1. The Sunnah of exposing oneself to the rain can be obtained by unveiling any portion
of ones body no matter how small the portion may be like ones head or arms.
2. One should not expose ones Awrah.
3. It is recommended by some scholars to take Wudu (ablution) and Ghusl (wash) from
the rainfall. And they based their deduction on the following Hadith: It is narrated
from the Prophet (may peace be upon him) that when stream used to flow he
(Prophet) would say: Leave with us to that which Allah has made pure so that we
may purify ourselves from it and praise Allah most exalted.
However, Imaam Al-bayhaqee states that this is a narration from Umar (may Allah
honour him) and not from the Prophet (may peace be upon him).
Imaam Nawawi also mentions in Al-Majmoo that: Its recommended that when the
gorge flows (with rain water) to perform wudu (ablution) and ghusl (washing) from
it. And if he or she is not able to do both then at least to perform wudu (ablution)
from it.
4. A person should refrain from this if sick or if the water or temperature can get him
sick.
Forgotten Sunnah # 6 :Washing the nose thrice after

waking up from Sleep
Narrated Abu Huraira (ra): Allahs Messenger (s.a.w) said:
When one of you wakes up from his sleep, he must blow of his nose three times,
for the Satan spends the night inside ones nostrils
[Bulugh al Maraam, Book 1, Hadith 42; Saheeh al Bukhaari 3295; Saheeh
Muslim, Book 2, Hadith 462]
It was narrated from Abu Hurairah that the Messenger of Allah (s.a.w) said:
"When any one of you wakes from sleep to perform Wudu', then let him sniff
water in his nose and blow it out three times, for the Shaitan spends the night on
his nose."
[Sunan al-Nasa'ee, Vol. 1, Book 1, Hadith 90]
Forgotten Sunnah # 7: Reciting the Adhkaar (praises and

supplications) after the Fardh salah
In the Asian countries we mostly see people as soon as the salah gets over, either
raise their hands along with the Imam or simply walk away after saying a few
Subhanallah's and etc. This is not from sunnah my dear brothers. The sunnah is to
recite certain adhkaar which the prophet (sa.w.) and his companions did. Not only are
these adhkaars beautiful in their meaning but also virtuous and beneficial. You can
find a list of these 10+ adhkaars to be recited/supplicated and their benefits in the
blow link :
Du'as to be recited after every fardh salah : http://thefinalrevelation.blogspot.com/2012/09/duas-to-be-recited-after-every-fardh.html
Another part of this sunnah is to somewhat recite this dhikr in a comparatively
audible tone :

. .

Narrated Abu Ma`bad: (the freed slave of Ibn Àbbas) Ibn Àbbas told me, In the
lifetime of the Prophet it was the custom to celebrate Allahs praises aloud after
the compulsory congregational prayers. Ibn Àbbas further said, When I heard
the Dhikr, I would learn that the compulsory congregational prayer had ended.
(Sahih Bukhari)
Forgotten Sunnah # 8: Reading or preaching from Surah

Qaaf (Surah no. 50) during the Jumu'ah Khutbah (friday
sermon)
Amra daughter of Abd al-Rahman reported on the authority of the sister of Amra:
I memorised (surah) "Qaf, by the glorious Qur'an" from the mouth of the Messenger
of Allah (may peace be upon him) on Friday for he recited it on the pulpit on
every Friday
[Saheeh Muslim, Book 4, Hadith 1892]
Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in

Makkah speaks on this issue saying :
To make Soorah Qaaf the focus and subject of one's khutbah is a Sunnah that has
been abandoned. It is not abrogated, rather it is from those Sunnahs that have
been abandoned by most of the khateebs these days, laa hawla wa laa quwwata
illaah billaah.
So it is upon the people to bring this practice, reciting Soorah Qaaf, back into their
khutbahs. What I understand is that the Messenger (sallallaahu 'alayhe wa sallam)
used to give the khutbah as Soorah Qaaf, not reciting it with the tilaawah that the
Qur'aan is normally recited with, rather he used to give a khutbah with it, and it is
understood that he used to refer to specific sections of the soorah and explain
their meanings. With this, the admonition aspect of the khutbah is achieved.
In conclusion, the recitation of Soorah Qaaf in the Jumu'ah khutbah is to be done
as a stern admonishment, as the Messenger used to give his khutbah as if he was
warning of an approaching army. [See Saheeh Muslim #2002 (3/392 of Sharh AnNawawee)]
In this way, the meaning of the khutbah, that it is an admonishment, is fulfilled. It
should be something to warn the people and strike fear into the hearts, and this is
something that is not accomplished by reading the soorah with tilaawah (a
beautiful recitation).
Rather he used to read it as a khutbah, mentioning selections from the soorah,
and then most probably explaining their meanings in a way that would accomplish
the goal of an admonition and a khutbah, in a way that the people would
understand it to be an explanation to a selection of verses from the soorah.
As for someone standing up and saying, "I will give the khutbah as Soorah Qaaf,"
and then he gets up and recites Soorah Qaaf, beautifying his voice (with tilaawah),
and then he claims to have given a khutbah, in actuality there has been no
khutbah, rather he has only recited from Soorah Qaaf. That is because the intent
of the khutbah is an admonition and a fierce warning, and it has a specific style. It
has been narrated that the Messenger (sallallaahu 'alayhe wa sallam) used to give
the khutbah as if he was warning his Companions from an approaching army,
saying, "They are coming upon you in the morning or in the night!" [See Saheeh
Muslim #2002 (3/392 of Sharh An-Nawawee)]
So therefore it is not appropriate to recite with tilaawah, the intent of the
khutbah must be reached when one reads Soorah Qaaf, I mean it must be an
admonition. He reads some of its verses normally, not with tilaawah, warning and
scaring the people with them, and then he explains some of the meanings, and
then he proceeds like this throughout the rest of the khutbah.
And there is nothing wrong with repeating the khutbah in this manner more than
once, and Allaah knows best. [End of his tape]
Forgotten Sunnah # 9: Reciting Surah Ghaashiya (88), al'Ala (87), Al-Jumu'ah(62) and Munafiqoon (63) in the
Jumu'ah (friday) prayer
Shaykh Bakr Abu Zayd said:
The Prophet always did three things in his recitation in Jumuah prayer:
he recited al-Jumuah (62) and al-Munaafiqoon (63), or al-Jumuah and al-Ghaashiyah
(88), or al-Ala (87) and al-Ghaashiyah. [See Muslim & Abu Daawood. It is given in
Irwaa' (345) and Ibid]
Nowadays it has become common for some of them to ignore that which is prescribed
and recite whatever verses the imam sees fit, or soorahs of the Quraan that are
appropriate to the subject of the khutbah.
This striving to recite something that was appropriate to the topic of the khutbah was
not narrated from the Prophet and was not known among the early
generations of this ummah, so adhering to that is an innovation. Similarly,
deliberately ignoring what is prescribed and doing something else implies that one
believes that there is something missing in what is prescribed and it should be made
up, and that may cause confusion to ordinary Muslims. And Allaah knows best.
[Tasheeh al-Duaa (p. 319).]
To know the Surah's prophet (s.a.w) used to recite in different prayers visit
: http://the-finalrevelation.blogspot.com/2012/08/recitation-of-the-prophet-inprayers.html
Forgotten Sunnah # 10: The Prayer of Istikhaara for any

and every matter
The Prophet (p.b.u.h) used to teach us the way of doing Istikhara (Istikhara means to
ask Allah to guide one to the right sort of action concerning any job or a deed), in all
matters as he taught us the Suras of the Quran.
Istikhara in simple term means to seek the help of Allah in ANY matter. Whenever one
wants to undertake a decision or a matter or anything regarding his life whether it be
an important matter or a casual matter, he can (should) pray two raka'ats nawafil
prayer and supplicate the below mentioned dua of istikhara after it to seek the help
of Allah in his matter/decision. Istikhara cannot be done for haraam or disliked
matters in Islam (working in a bank operating on interest, going to a club, having
illegal sexual intercourse and etc). Istikhara is only and only allowed for matters
which are mubah (allowed) or mustahab (recommended) in Islam concerning either an
individual's personal life (property etc) or religious life (marriage, help in Islamic
issues).
"Jabir bin Abdullah (RA) said: The Prophet (s.a.w) used to teach us to seek Allah's
Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would
say: When anyone of you has an important matter to decide, let him pray two
Rak'ahs other than the obligatory prayer, and then say:

"

(*)
(*)

."

(*)

(*) = This is where we should mention the task for which istikhara is being done. If
in case you are not able to speak or find the right words then your intention in the
heart will in sha allah be counted . This will be understood better by reading the
translation below
To know how it is done, what are its signs and etc. visit : http://thefinalrevelation.blogspot.com/2012/06/how-to-pray-salatul-istikhara-seeking.html
Forgotten Sunnah # 11: Dua'as to protect oneself and

one's children from Evil eye, Black Magic/Jinn and Harm
Unfortunately, due to lack of knowledge people end up adopting non-islamic ways and
methods to protect themselves from the above mentioned. Some indulge in amulets
(Taweedh) whereas some indulge in amuleta (Taweedh), some end up lining up
outsome some Baba's shrine or etc. All of these practises has no basis in islam.
Ibn Abbas reported: The Prophet, peace and blessings be upon him, would seek refuge
for Hasan and Hussein, saying, Verily, your forefather would seek refuge for Ishmael
and Isaac. I seek refuge in the perfect words of Allah from every devil and scourge
and every harmful eye.

[Source: Sahih Bukhari 3191]
For àrabic along with translation see below :
The Sunnah is to safeguard ourselves using the weapons (dua'as) prophet (s.a.w)
taught us and they can be found here: http://thefinalrevelation.blogspot.com/2012/07/duas-to-protect-from-evil-eye-buri.html
On the contrary Taweedh are either a form of Shirq or Haraam and this subject is
discussed here with relevant evidences : http://thefinalrevelation.blogspot.com/2012/07/taweez-shirq.html
Forgotten Sunnah # 12: Walking Barefoot sometimes

Al-Hasan bin Alee narrated to us, Yazeed bin Haarun narrated to us, Al- Jurayri
informed us on Abdillah bin Buraydah: that a man from the Companions of the
Prophet -sallahu alayhi wasallam- traveled to Fadaalah bin Ubayd -may Allah be
pleased with him- while he was in Egypt. So he arrived at him and said: I have not
come to you to visit you. But you and I have heard a hadeeth from the Messenger of
Allah -sallahu alayhi wasallam- and I hope that you have some knowledge from Him
(the Prophet -sallahu alayhi wasallam-) about it. He said: And what is it? He said:
Such and such. (Then) he said: Why do I see you dishevelled while you are the Leader
of the land? He said: The Messenger of Allah -sallahu alayhi wasallam- has forbidden
us from indulging too much in the comforts of life. He said: Why dont I see any
shoes on you? He said: The Prophet -sallahu alayhi wasallam- used to command us
to go barefooted sometimes.
[Ref: Abu Daawud (3629) and Sheikh Al-Albaani has authenticated it in As-Silsilah
As-Saheehah (502).]
Fawaid: Sheikh Al-Albaani -may Allah have mercy upon him- says in As-Silsilah AsSaheehah: .This (hadeeth) is a reminder about an unknown sunnah in the minds of
many of the people and it is the sunnah of Walking without shoes -sometimes-. It is a
sunnah that many people are ignorant of save a few. And if some would try and
implement this the people would see this as a strange affair. Perhaps they would even
criticize them for this act of theirs. [Until he said] So imitate your loved one and
your Prophet -sallahu alayhi wasallam- and walk barefooted sometimes and shoed at
others.. As this has been authenticated on the Prophet -sallahu alayhi wasallamthat He walked barefooted occasionally! Except that majority of the time He -sallahu
alayhi wasallam- was shoed.
For details see : http://www.aloloom.net/vb/showthread.php?t=900%5D
Note: This does not mean one is to walk on coals and glasses bare feet like
shia'as do. Rather this sunnah is to be followed without hurting ourselves as Islam
does not advocate nearness to god by harming one self. Rather it advocates the
opposite of harm.
Forgotten Sunnah # 13: Wiping over Khuffs (socks) during

wudu' (ablution)
Mugheerah bin Shu'bah [radiallah anhu] said:

"

I was with the Messenger of Allah [peace be upon him] in one journey. During the
time of wudoo', I thought of taking his [pbuh] socks off. He [peace be upon him]
said: "Leave them for I wore them in the state of purification", then he wiped over
them."
[Saheeh Muslim: Kitaab at-Taharaah: 83/284]
Azraq bin Qays said:
"I saw Anas bin Malik [radiallah anhu], that he wiped over his Cotton Socks while
doing wudoo'. I said to him: Do you even wipe over these?, so Anas [radiallah
anhu] said: These are also Khuffaaf (Socks), but are made of Cotton.
[Al-Kuni wal Asmaa by Dawlaabi: 1/18, and Al-Sunan Al-Kubra: 1/285]
And It is narrated from Thawbaan [radiallah anhu] that:
" "
The Messenger of Allah [peace be upon him] ordered the companions to wipe over
the Turbans and Socks, while doing Wudoo'.
[Sunan Abi Dawood: Kitaab at-Taharah: 146, Authenticated by Shaikh Albaani]
CONDITIONS FOR WIPING OVER THE SOCKS

Four conditions apply to wiping over the socks.
The first condition:
That they should have been put on when one was in a state of tahaarah (purity, i.e.,
when one has wudoo). The evidence for that is what the Prophet (peace and
blessings of Allaah be upon him) said to al-Mugheerah ibn Shubah: Dont worry,
because I put them one when I was clean.
The second condition:
That the khufoof (leather slippers which cover the ankle) or socks should be taahir
(pure). If they are naajis (impure) then it is not permissible to wipe over them. The
daleel for that is that the Messenger of Allaah (peace and blessings of Allaah be upon
him) led his companions in prayer one day wearing shoes, which he took off whilst he
was praying. He said that Jibreel had told him that there was something dirty on
them. This was narrated by Ahmad from the hadeeth of Abu Saeed al-Khudri (may
Allaah be pleased with him) in his Musnad. This indicates that it is not permissible to
pray wearing anything that is naajis, because if the naajis thing is wiped over, the
person will be contaminated by that najaasah (impurity), so he cannot be considered
to be taahir (pure).
The third condition:
They may be wiped over when one is purifying oneself from minor impurity (i.e.,
doing wudoo after passing wind, urine or stools), not when one is in a state of
janaabah (major impurity following sexual activity) or when ghusl is required. The
evidence for that is the hadeeth of Safwaan ibn Assaal (may Allaah be pleased with
him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him)
commanded us, when we were travelling, not to remove our khufoof for three days
and three nights, except in the case of janaabah. But we could keep them on and
wipe over them in the case of stools, urine and sleeping. This was narrated by
Ahmad from the hadeeth of Safwaan ibn Assaal (may Allaah be pleased with him) in
his Musnad. So the condition is that wiping the socks may be done when purifying
oneself (doing wudoo) from minor impurity, and it is not permissible in the case of
major impurity, because of the hadeeth which we have mentioned here.
The fourth condition:
That the wiping may be done within the time specified by shareeah, which is one day
and one night in the case of one who is not travelling, and three days and three nights
in the case of one who is travelling. This is because of the hadeeth of Ali ibn Abi
Taalib (may Allaah be pleased with him) who said: The Prophet (peace and blessings
of Allaah be upon him) stated one day and one night for the one who is not travelling,
and three days and three nights for the one who is travelling, i.e., for wiping over the
khufoof. This was narrated by Muslim. This period starts from the first time one
wipes over the socks when doing wudoo after some minor impurity, and it ends
twenty-four later for the one who is not travelling, and seventy-two hours later for
the one who is travelling. So if we assume that a person purifies himself for Fajr
prayer on Tuesday and remains taahir (pure, i.e., keeps his wudoo) until Isha prayer
on Tuesday evening, then he sleeps and wakes up to pray Fajr on Wednesday, and he
wipes his socks at five oclock zawaali time , then the period begins from 5 a.m. on
Wednesday and lasts until 5 a.m. on Thursday. If we assume that he wiped his socks
before 5 a.m then he can pray Fajr on Thursday with this wiping and pray as much as
he wants as long as he remains taahir, because according to the most correct
scholarly opinion, wudoo is not broken when the time period for wiping over the
socks expires. That is because the Messenger of Allaah (peace and blessings of Allaah
be upon him) did not set a time limit for tahaarah, rather he set a time limit for
wiping over the socks. Once that time limit expires, one cannot wipe over the socks
again, but if a person remains in a state of tahaarah then his tahaarah is still valid,
because this is what is implied by the shari evidence, and whatever is proven by
shari evidence cannot be invalidated unless there is further shari evidence to that
effect. There is no evidence to suggest that wudoo is broken when the time limit for
wiping over the socks expires, because what the basic principle is that he remains as
he is (i.e., taahir) until it becomes apparent that this is no longer the case.
These are the conditions which apply to wiping over the khufoof. There are other
conditions which were mentioned by some of the scholars, but some of these are
subject to further debate.
[Ref: Ilaam al-Musaafireen bi Bad Aadaab wa Ahkaam al-Safar by Shaykh ibn alUthaymeen p.14]
Forgotten Sunnah # 14: Reciting some verses in the third

and fourth rak'ah of Zuhur prayer
It is permissible to recite a soorah after Soorah al-Faatihah in the third and fourth
rakàh. This was the view of Imaam ash-Shaafièe and Imaam Ahmad. It was based on
the hadeeth of Aboo Saèed al Khudri (radiAllaahu ànhu) that the Prophet used to
recite in the first two rakahs of Zuhr prayer approximately thirty verses in each
rakah, and in the last two rakahs approximately fifteen verses, or he said: half of
that. In the first two rakahs of Asr he used to recite in each rakah
approximately fifteen verses, and in the last two rakahs approximately half of
that. [Muslim, 452]
Thus, the scholars mention that it is sunnah to sometimes recite a soorah (after
faatihah) in the last two rakaàh and sometimes not to recite a soorah (after
faatihah) in the last two rakaàh. And this is how some of the scholars re-concile
between the above hadeeth and this hadeeth: Abu Qataadah said that the Prophet
used to recite the Opening of the Book and a soorah in the first two rakahs of Zuhr
and Asr, and he would let us hear a verse sometimes, and in the last two rakahs he
would recite al-Faatihah. [Muslim, 451]
Ref: Ahmad & Muslim. The former hadeeth contains evidence that reciting more than
al-Faatihah in the last two rakàhs is also a sunnah, and many Companions did so,
among them Abu Bakr Siddeeq (may Allaah be pleased with him) and Ibn Umar . It is
also the view of Imaam ShaafiÌ according to his new opinion, whether in Zuhr or
others as mentioned elsewhere and in Sharh Muslim, 4/105, 106 and of our later
scholars, Abul Hasanaat al-Lucknowi took it in Notes on Muhammad's al-Muwatta' (p.
102) and said:
"Some of our companions take hold a very strange view in obligating a sajdah sahw
(prostration for forgetfulness) for the recitation of a soorah in the last two rakàhs,
but the commentators on al-Maniyyah, Ibraaheem al-Halabi, Ibn Ameer Haajj and
others, have refuted this view extremely well. There is no doubt that those who said
this were unaware of the hadeeth, and had it reached them they would not have said
so."
Apart from this, there is a hadeeth of Abu huraira (r.a) wherein he said "The Qur'an is
recited in every prayer and in those prayers in which Allah's Messenger (saws)
recited aloud for us, we recite aloud in the same prayers for you; and the prayers
in which the Prophet (saws) recited quietly, we recite quietly. If you recite "Surah
Al-Fatiha" only it is sufficient, but if you recite something else in addition (i.e a
surah), it is better"
[Ref: Sahih Bukhari 1.739]
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to recite in
all four rakas as when he prayed alone - in every raka the umm al-Qur'an and
another sura from the Qur'an. Sometimes he would recite two or three suras in
one raka in the obligatory prayer. Similarly, he recited the umm al-Qur'an and two
suras in the first two rakas of maghrib
[Muwatta Maalik, Book of Salah, Book 3, Hadith 27]
Also see Ibn Khuzaimah in his saheeh (1/67/2) & Diyaa' al-Maqdisi in al-Mukhtaarah
with a saheeh isnaad. So it is permissible for both the Imam and muqtadi to recite
suraahs after Al fatiha in the last two rakat of his prayer.
For more details and to learn the step by step method of praying salah along with
postures visit : http://the-finalrevelation.blogspot.com/2012/11/pray-salah-stepby-step-with-posture.html
Forgotten Sunnah # 15: Returning greeting (Walaikum

Assalaam) in prayer by making a gesture with one's
hands
it was narrated that Abdullaah ibn Umar, may Allaah be pleased with him, said: "I
asked Suhayb, may Allaah be pleased with him, how did the Prophet, peace and
blessing be upon him, respond to them as they greeted him while he was
performing prayer)? Thereupon he said: "He only made a gesture with his hands
(in order to respond to the greeting)." [Reported by Imam Ahmad , See : Musnad
Ahmed 4568 & 23886 ]
Ibn Umar, may Allaah be pleased with them, adhered firmly to that Sunnah through
learning, performing and teaching it to others. It was narrated that Naafi, may Allaah
be pleased with him, said: "Abdullaah ibn Umar passed by a man who was praying
and said, "Peace be upon you," and the man replied to him (verbally with the usual
words). Abdullah ibn Umar returned to him and said, "When someone says,
'Peace be upon you' to you while you are praying do not reply, but give a signal
with your hand." [Reported by Imam Maalik in Al-Muwatta' 1/168 (76)]
My Fellow Muslims, as for how one should return greeting by making gesture, it was
narrated that Ibn Umar asked Bilaal, may Allaah be pleased with him: "How did you
find the Messenger of Allaah, peace and blessing be upon him, responding to them
when they gave him a salutation while he was engaged in prayer. He replied: In
this way, and Jafar ibn Awn (one of the men of transmission) demonstrated by
spreading his palm, and keeping its inner side below and its back side above."
[Reported by Abu Daawood 1/243 (927) ; Sunan Tirmidhi 2/204 (368), Musnad Ahmed
4568 & 23886].
Forgotten Sunnah # 16: Spitting dryly to one's left side,

three times and seeking refuge with Allaah from the devil
during prayer when distracted by the devil
Amongst the Sunan that many people do not know is spitting dryly to one's left three
times and seeking refuge with Allaah from the devil when the devil throw his whispers
for the one who is praying.
It was narrated that Uthmaan ibn Abil-Aas, may Allaah be pleased with him, came
to the Prophet, peace and blessing be upon him, and said: "O Messenger of Allaah,
the shaytaan (i.e. devil) interferes between me and my prayer and my recitation,
and he makes me confused. The Messenger of Allaah, peace and blessing be upon
him, said: That is a devil called Khinzab. If you feel that, then seek refuge with
Allaah from him (e.g 'Audhu Billahi min-ashaytaanir rajeem) and spit dryly to your
left three times. He said: I did that and Allaah took him away from me." [Reported
by Muslim]
Imam An-Nawawi, may Allaah have mercy upon him, said in his Sharh: "This Hadeeth
indicates that seeking refuge with Allaah The Almighty from the whispers of the
devil and spiting dryly to one's left three times is something recommended."
To know the different types of Jinns and their powers visit : http://thefinalrevelation.blogspot.com/2012/11/jin-and-their-types-interesting.html
Forgotten Sunnah # 17:
offering two Rakahs

whenever one returns from a journey
Narrated Ka`b: Whenever the Prophet (s.a.w) returned from a journey in the
forenoon, he would enter the Mosque and offer two rakàt before sitting. [Saheeh
al Bukhaari, Vol. 4, Book 52, Hadith 321]
Narrated Jabir: Once I returned from a journey and the Prophet (s.a.w) said (to me)
"Offer two rakàt." [Saheeh al Bukhaari, Vol. 4, Book 52, Hadith 323]
Forgotten Sunnah # 18: The Imam verifying

that the rows are straight and gaps filled
My Fellow Muslims, amongst the Sunan that are related to those who lead people in
prayers in mosques and many of them neglected is being keen on straightening row or
rows. Some of those who lead people in prayer make the first Takberr immediately
after reciting Iqaamah (i.e. immediate call of prayer). Some others used to say:
Straighten your rows while looking in front of them and then say the first Takbeer
directly, without affirming the command of straightening rows or being keen on that
by words and action. Anyway, the one who leads people in prayer should pay much
attention to instructing his followers to straighten their rows, looking at the rows and
being keen on making the rows straight verbally and practically, adhering to the acts
that the Prophet, peace and blessing be upon him, have recommended in such cases
such as his saying:
Straighten your rows, for straightening the rows is part of perfecting prayer.
[Reported by Al-Bukhaari and Muslim]
He, peace and blessing be upon him, also said: "Make your rows straight." [Reported
by Al-Bukhaari]
He, peace and blessing be upon him, also said: "Make the shoulders parallel."
[Reported by Imam Ahmad and An-Nasaa'i], and the like of what was proved
authentic in that regard
Forgotten Sunnah # 19: The Evergreen

medicine therapy : Hijaama (cupping)
Anas ibn Maalik, may Allaah be pleased with him, the Prophet (peace and blessings of
Allaah be upon him) said: I did not pass by any group on the night when I was
taken on the Night Journey (Isra i.e the night of Meraj), but they said to me, O
Muhammad, tell your ummah to do cupping (Hijama).
[Sunan Ibn majah hadith 3478]
It is narrated on the authority of Humaid that Anas b. Malik was asked about the
earnings of the cupper. He said:Allahs Messenger (may peace be upon him) got
himself cupped. His cupper was Abu Taiba and he (the Holy Prophet) commanded to
give him two sas of corn. He (the Holy Prophet) talked with the members of his
family and they lightened the burden of Kharaj (tax) from him (i. e. they made
remission in the charges of their own accord). He (Allahs Apostle) said: The best
(treatment) which you take is cupping, or it is the best of your treatments.
[Sahih muslim ,book 10, hadith 3830]
There are certain times and rules to engage in

cupping.

: "

:
"

Narrated Abu Hurayrah:The Prophet (p.b.u.h) said: If anyone has himself cupped on
the (Islamic date of) 17th, 19th and 21st it will be a remedy for every disease.
[Abu dawood (book 28, hadith 3852); sunan kubra baihaqi (hadith 17984)]
However, apart from these Islamic dates , it is also permissible to carry out
hijamah on sunnah days such as Yaum al Beed or on Monday's and Thursdays. But
in cases of emergency one can do it any day and there is no Problem In sha allah
BENEFITS OF CUPPING. :Cupping has real benefits in treating many diseases, past and present. The diseases
which have been treated by cupping and for which it has been of benefit by Allaahs
Leave include the following:
1) Circulatory diseases.
2) Treating blood pressure and infection of the heart muscle.
3) Diseases of the chest and trachea.
4) Headache and pains in the eyes.
5) Pain in the neck and stomach, and rheumatic pain in the muscles.
6) Some diseases of the heart and chest, and pain in the joints.
In addition, cupping may offer a unique treatment which may reduce pain, and it does
not have any side-effects.
If you want to read about this subject in detail you may download this document
which enlists both scientific and islamic explanations , rulings and studies :
http://www.mediafire.com/?8q9f7a8dubdkvg8
Pay Attention please!

Cupping is not only a chinese ancient cure or therapy, rather this is also one of the
Sunnah of our beloved (s.a.w). Indeed Allah and his prophet (s.a.w) don't lie and when
they say there is a benefit in something then be assured that THERE IS ! . To Add to
this, I'd like to mention that my own mother suffering from nervous and spinal
problems since years now, tried every pair of medicines from U.k, Kuwait, Qatar,
India and etc, yet to her surprise nothing relieved her more instantly and miraculously
than Hijaamah. However this is my personal experience from my own family members
and friends.
But ofcourse, one cannot expect that he keeps sinning like say for e.g goes and gets a
Hijamaa done and then drinks alcohol, or blocks someone's property, does not pay the
salary of his employees or any other sin , then one of the side effects of sins are that
our dua'as are not accepted quickly, and along with that Hijaama may also be
affected. This however is an advice and not an ABSOLUTE authority/case that it will
happen as such.
A very Important point to be noted is that Hijaama should not be done by our own
, or by someone who hasn't achieved expertise in this field and along with this
expertise he/she should also know the different sciences, points and outcome of
this therapy. He/she shoul know what to do when and at which point. In other
words this is similar to a field of medicine or doctorate and thus one should be
very careful whose hands he is entrusting himself to .
Forgotten Sunnah # 20: Using Siwak

(Miswak) before every prayer, when
entering the house and when getting up
for tahajjud
Abdur-Rahman bin Abu Atiq said:
My father told me: I heard Aishah say, (narrating) from the Prophet (s.a.w): Siwak
is a means of purification for the mouth and is pleasing to the Lord.
[Sunan Nasa'ee (vol. 1, book 1, hadith 5)]
Narrated Abu Huraira:
Allahs Apostle said, If I had not found it hard for my followers or the people, I
would have ordered them to clean their teeth with Siwak for every prayer.
[Sahih bukhari (vol. 2, book 13, hadith 12); Sahih muslim (book 2, hadith 487)]
Narrated Hudhaifa:
Whenever the Prophet got up for Tahajjud prayer he used to clean his mouth (and
teeth) with Siwak.
[Sahih bukhari (vol. 2, book 21, hadith 237); Sahih muslim (book 2, hadith 491)]
It was narrated that Hudhaifah said:
We were commanded to use the siwak when we got up to pray at night.
[Sunan Nasa'ee (vol. 2, book 10, hadith 1624)]
It was narrated from Al-Miqdam Abu Shuraih that his father said:
I said to Aishah: What did the Prophet (s.a.w) start with when he entered his
house? She said: The Siwak.
[Sunan naseei (vol. 1, book 1, hadith 8); Sahih muslim (book 2, hadith 488)]
Aisha reported:Whenever Allahs Messenger (may peace be upon him) entered his
house, he used tooth-stick (siwaak) first of all.
[Saheeh Muslim (Book 2, Hadith 489)]
Hygienic usage of the Siwak

Aishah narrated: "The Prophet of Allah (s.a.w) would clean his teeth with the
Siwak, then he would give me the Siwak in order to wash it (first and then use it).
So (after washing) I would first use it myself, then wash it (again) and return it (to
the prophet).
[Sunan Abi Dawud 52]
Forgotten Sunnah # 21: Praying Nawafil

and Sunnah prayers at home
Amongst the Sunan that become rarely offered is performing An-Nawaafil (i.e.
supererogatory acts of worship) at home. There are many texts that encourage doing
that.
the Prophet, peace and blessing be upon himsaid : "Mans voluntary prayer, where
people do not see him, is twenty five times as equal as that which he performs
publicly." [Reported in Musnad Aboo Yaala, Hadeeth 3821, Authenticated by
Shaykh al-Albaanee in al-Jaami as-Sagheer, #3821]
The prophet (s.a.w) said " The superiority of the prayer of a man in his house over
his prayer (in a public) place where people can see him is like the superiority of
the obligatory prayer over voluntary prayer" [Saheeh At-Targeeb Wa At-Tarheeb,
The Book Of Desiring to Pray The Voluntary Prayers in the House, Hadeeth 438.
Shaykh Al-Albanee graded this narration as Hasan]
It was narrated on the authority of Zayd ibn Thaabit, may Allaah be pleased with him,
that the Messenger of Allaah, peace and blessing be upon him, said: "O people, pray
in your houses, for the best of prayer is a mans prayer in his house, apart from
the prescribed prayers. [Reported by Al-Bukhaari and Muslim]
Furthermore, it was narrated on the authority of Jaabir, may Allaah be pleased with
him, that the Messenger of Allaah, peace and blessing be upon him, said: When any
one of you finishes his prayer in his mosque, let him give his house a share of his
prayer, for Allaah will create something good (i.e bless him) in his house from his
prayer. [Reported by Muslim]

The prophet (s.a.w) also said : Perform some of your prayer in your homes, and do
not take them as graves.
Shaykh Saalih al-Fawzaan, may Allah protect him, mentioned (and imam nawawi
mentioned something similar in his sharh of Muslim):
Voluntary prayers in the house are more virtuous than in the Masjid because of
the following positive outcomes that arise:
1. Praying voluntary prayers in the house is staying away from showing-off and
causing people to be impressed. It is also a way to conceal actions from the
people;
2. Praying voluntary prayers in the house is a cause for complete serenity and
sincerity;
3. Praying voluntary prayers in the house establishes the remembrance of Allah
and prayer therein; this causes the descent of mercy upon the residents of the
house, and this causes Shaytaan to distance himself;
[Saalih al-Fawzaan, A Concise Summary of Fiqh, 1/173]
Also , This implies many educational interests for children. That is because when
children see their father offers prayer in his house, they will imitate him in all of
his actions.
Forgotten Sunnah # 22: Supplicating with

whatever you want after the Final
Tashahud in salah
My fellow Muslims, amongst the Sunan that many people do not know is reciting
whatever Duaa' (i.e. supplication of Allaah The Almighty) one likes after finishing the
first Tashahhud (i.e. particular recitation while in sitting posture in Prayer). While
offering prayer, some remain silent when they finish reciting Tashahhud while the
Imam (i.e. one who leads them in prayer) still in the sitting posture; rather, they feel
shy to say something more than the words of Tashahhud. In this regard, it is
recommended to recite the supplications that one likes for it was narrated on the
authority of Abdullaah ibn Masood, may Allaah be pleased with him, that the
Prophet, peace and blessing be upon him, said:
"When you sit after every two Rakahs, then say: At-tahiyyaat al-tayyibaat Assalawaatu Lillaahi (All compliments, blessed words, prayers, pure words are due to
Allaah ..." Until he, peace and blessing be upon him, said: "And that Muhammad is
His Slave and Messenger and then each of you should select the supplication he
likes best and supplicate Allaah."
[Reported by Ahmad and An-Nasaa'i]
Meaning, that when one finishes his Attahiyaat, then Ash-hadu Allaah ilaaha .... and
the Durood e Ibraahim, then he may supplicate to his lord with any dua'a he knows or
wants to make (but in 'Arabic only). He may use supplications he knows from the
Qur'an (such as rabbana aatinah fid-dunya hasanah wa fil....) or he may supplicate
with any dua'a from the sunnah (such as Allahumma Inni zalamtu nafsi... or
Allahumma inni 'audhubika min adhaabil qabr ....). and then hey may say the tasleem
(salaam on both sides to conclude the prayer)
You may find the dua's which the prophet (s.a.w) used to recite after completing
his tashahud here : http://the-finalrevelation.blogspot.in/2012/11/pray-salahstep-by-step-with-posture.html
When the page opens, then press Ctrl F and (type/paste) search for : SUPPLICATION /
DUA'AS THE PROPHET (S.A.W) USED TO SUPPLICATE WITH IN THE FINAL
TASHAHUD
Forgotten Sunnah # 23: Pausing for a while

after rising/getting up from Rukoo' and
First Sujood
My fellow Muslims, amongst the Sunan that many Muslims neglected is prolonging time
after raising head from bowing and prostration. Many people offer the second
prostration quickly after raising head from the first one. This act is actually included
in the dispraised hastiness, and one should do the opposite of it because it is one of
the forsaken recommended acts in prayer.
It was narrated that Anas, may Allaah be pleased with him, said: "While leading you
in prayer I do not shorten anything in the prayer. I pray as I saw the Messenger of
Allaah, peace and blessing be upon him, leading us. He (Thaabit), may Allaah be
pleased with him, said: "Anas used to do something which I do not see you doing;
when he lifted his head from bowing (rukoo') he stood up (so long) that one would
say: He has forgotten (to bow down in prostration/sujood). And when he lifted his
head from prostration (sujood), he stayed in that position, till someone would say:
He has forgotten (to bow down in prostration for the second Sajda)." [Reported by
Al-Bukhaari and Muslim]
Imam Ibn Al-Qayyim, may Allaah have mercy upon him, said: This Sunnah was
forsaken by many people after the time of the companions, may Allaah be pleased
with them, came to a close. The one who adheres firmly to the Sunnah and does
not care about those who goes against it should not pay much heed to what goes
against such guidance." End quote
He (peace be upon him) used to read the following duaa in his stay between the
two prostrations :
(i) Dua in Arabic : http://www.qss.org/images/salah/621.gif
Transliteration : Allahummagh Firli war hamni waj burni war fa'ani wahh dini wa
'aafini war zuqni
Translation: O Allaah! (in one version: O my Lord!) Forgive me; have mercy on me;
[strengthen me;] [raise my rank;] guide me; [pardon me;] sustain me
Or He (s.a.w) used to read : Rabbigh firli Rabbigh Firli (Oh Lord fogive me Oh lord
forgive me)
Forgotten Sunnah # 24: Jalse e Istarahaat

(the pause/sitting after every Odd rak'ah)
Narrated by Malik bin Huwairith Al-Laithi
I saw the Prophet praying and in the odd Rakat, he used to sit for a moment
before getting up
[Ref: Saheeh Bukhaari, Volume 1 Book #12, Hadith #786; and Volume 1 Book #11,
Hadith #645]
The Odd rak'ats are the first rak'ah , the third and so on. So after we complete our
prostrations of the first rak'ah, before we get up for the second rak'ah, lets pause for
a few seconds or so and then get up.
Forgotten Sunnah # 25: Reciting a surah

after al Faatiha in the prayer of Janaazah
(funeral)
My fellow Muslims, amongst the Sunan that many people do not know regarding the
Janaazah (i.e. Funeral prayer) is reciting a Soorah after Al-Faatihah.
It was narrated that Talhah ibn Abdullaah ibn Awf, may Allaah be pleased with him,
said: "I prayed behind Ibn Abbaas, may Allaah be pleased with them, in a funeral
prayer and he recited Soorat Al-Faatihah and another Soorah aloud and after
completing the prayer, I caught his hand and asked him (about that). He replied: "I
have recited them loudly to know that this act is Sunnah and truth." [Reported by
An-Nasaa'i, Ibn Al-Jaarood, and Al-Haakim with similar wordings].
To learn the description of the funeral prayer
visit: http://islamqa.info/en/ref/12363
Also see : HOW TO BENEFIT THE DEAD & REFUTE TO THE NARRATIONS SUPPORTING
QURAN KHAANI : http://the-finalrevelation.blogspot.com/2012/07/how-to-benefitthe-dead.html
Forgotten Sunnah # 26: Making Dua'a after

the fourth takbeer in salatul Janaazah
(funeral prayer)
My fellow Muslims, amongst the other Sunan that are related to Janaazah (i.e. Funeral
prayer) and many people do not know is reciting Duaa' after the fourth Takbeer.
When imam makes the fourth Takbeer, some people remain silent until the imam
recites Tasleem. The correct thing is that one should make Duaa' after it.
This is based on a narration on the authority of Abdullaah ibn Abi Awfa, may Allaah
be pleased with him, who made four Takbeers. After the fourth Takbeer, he stood
supplicating for as much as he did in between the other Takbeers. Then he said:
"The Prophet, peace and blessing be upon him, used to do the same in a funeral
prayer. [Reported by Al-Bayhaqi and others]
Forgotten Sunnah # 27: Adding more than 4

takbeerat to the funeral prayer
My fellow Muslims, amongst yet another Sunnah that is related to Funeral prayer is to
recite more than four Takbeers. It was narrated that Zayd ibn Arqam made five
Takbeers in a Funeral prayer and said the Messenger of Allaah, peace and blessing
be upon him, did the same. [Reported by Muslim]

.
In Musnad Zayd ibn Àli, from his fathers, that Àli (ra) when he would pray the
Janazah on a man he would stand near the belly and in the case of a woman he would
be facing her chest.
And Àli (ra) would pray the Salat of al-Janazah with four Takbeerat, but he would
honor the companions of the Prophet (SAWS) by adding more Takbeerat.
:

It is stated in Sharh Maàni al-Athar and Musannaf ibn abi Shaybah that Àbdullah ibn
Mu`qal said: I prayed with Àli (ra) on a Janazah and he did five Takbeerat on it,
then he turned and said: He is from the people of Badr. then I prayed with him
on other Janaiz and he would make four Takbeerat.
:
:
It is stated in Musannaf Àbdul-Razzaq and Sharh Maàni al-Athar and al-Muhalla and
al-Mughni and al-I`tibar and Sunan al-Bayhaqi and Musnnaf ibn abi Shaybah that
Àbdullah ibn Mu`qal said: Àli ibn abi Talib (ra) prayed on Sahl bin Hunayf so he
made six Takbeerat, then he turned towards us and said: He is from the people of
Badr.
:
It is stated in Musannaf ibn abi Shaybah and Sharh Maàni al-Athaar and al-Mughni and
Sunan al-Bayhaqi from the narration of Musa bin Àbdullah bin Yazid that Àli (ra)
prayed on abu Qatadah (ra) and made seven Takbeerat and he was from the people of
Badr.
:

It is stated in Sharh al-Maàni and al-Mughni and Musnad Zayd bi-Sharh al-Rawd alNadeer and Sunan al-Bayhaqi and al-Awsat by ibn al-Munthir, from the narration of
Àbd Khayr: Àli (ra) used to make six Takbeerat on the people of Badr, and the
companions of the Prophet (SAWS) five, and on the rest of the people four.
Imam Ibn Al-Qayyim, may Allaah have mercy upon him, said: "All these are authentic
narrations, and therefore, reciting more than four Takbeers should not be
rejected. The Prophet, peace and blessing be upon him, did not forbid reciting
more than four Takbeers. To the contrary, he peace and blessing be upon him,
and his companions, may Allaah be pleased with them, after him, practiced this.
See Funeral rites it's Do's and Don'ts in English
: http://www.islamhouse.com/250756/en/en/books/Funeral_Rites_In_Islam
In Urdu
: http://www.islamhouse.com/47248/en/ur/books/Summary_of_Funeral_Book
Forgotten Sunnah # 28: Sunnah of asking

for good and seeking refuge in Allah during
rain or wind storm
Amongst the forsaken Sunan that are related to wind storm and rain is reciting
invocations when wind storm blows. It was narrated on the authority of Abu Hurairah,
may Allaah be pleased with him, that the Messenger of Allaah, peace and blessing be
upon him, said: "It is Allaah's mercy; it (sometimes) brings blessing and (sometimes)
brings punishment. So when you see it, do not revile it, but ask Allaah for its
goodness and take refuge with Allaah from its evil." [Reported by Imam Ahmad and
Abu Daawood]
It was also narrated that Aaishah, may Allaah be pleased with her, said: "When the
wind blew strongly, the Prophet, peace and blessing be upon him, used to say, O
Allaah, I ask You for its good and the good of what is in it and the good of what it
is sent with, and I seek refuge in You from its evil and the evil of what is in it and
the evil of what it is sent with. [Reported by Muslim]
Forgotten Sunnah # 29: Praying 2 rak'ah

after the 'Asr prayer
Many people as well as some scholars are unaware of the fact that praying after 'Asr is
not forbidden, rather the times when prayer or prostration is haraam are :
1) When the sun is in the process of
RISING (i.e during dawn)
2) When the sun is directly overhead at noon until it has passed its zenith
3) When the sun is just about to set or in the process of SETTING . [This is a very
imp subject - see the below link for an important analysis and research paper]
Link : http://the-finalrevelation.blogspot.com/2012/06/time-when-prayer-isharaam-and-when-its.html
Aisha (may Allah be pleased with her) said: There are two prayers that the
messenger of Allah (peace and blessings be upon him) never neglected to pray in
my house secretly or publicly: Two Rakah before Fajr and two Rakah after Asr.
And,
isha (may Allah be pleased with her) said: Anytime Allahs messenger (peace and
blessings be upon him) came to my house after Asr he prayed two Rakah
[Ref: Sahih Bukhari 592, 593 or Book 10, Hadith 565, 566,567]
And,
Narrated Àisha: By Allah, Who took away the Prophet. The Prophet never missed
them (two rakàt) after the Àsr prayer till he met Allah and he did not meet
Allah till it became heavy for him to pray while standing so he used to offer most
of the prayers while sitting. (She meant the two rakàt after Àsr) He used to pray
them in the house and never prayed them in the mosque lest it might be hard for
his followers (when they see him and thus try to copy him) and he loved what was
easy for them
[Ref: Sahih Bukhari, Vol.1, Book 10, Hadith 564]

Don't panic and see the link given above for the relevant proofs on this subject.
Forgotten Sunnah # 30: Visiting the sick

and reciting the virtuous dua'a while doing
so.
Narrated that Ali (may Allaah be pleased with him) said: I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: There is no Muslim who
visits a (sick) Muslim early in the morning but seventy thousand angels send
blessings upon him until evening comes, and if he visits him in the evening,
seventy thousand angels send blessings upon him until morning comes, and he will
have a garden in Paradise. [Al-Tirmidhi (969), Classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi]
The Prophet (peace and blessings of Allaah be upon him) said: Whoever visits a sick
person who is not yet dying, and says seven times in his presence: Asalu Allaaha
rabb al-arsh il-azeem an yashfiyaka (I ask Allaah, Lord of the mighty Throne, to
heal you), Allaah will heal him of that sickness. [Narrated by Ahmad and Abu
Dawood (3106), Classed as saheeh by al-Albaani in Saheeh Abi Dawood. ]
There are many more benefits, rulings and etiquette while visiting the sick. We
have recorded it here : http://the-finalrevelation.blogspot.com/2012/08/rulingvirtues-and-manners-of-visiting.html
Forgotten Sunnah # 31: Keeping a sutrah

(barrier) before ourselves during prayer
He (peace be upon him) used to say: "Do not pray except towards a sutrah, and do
not let anyone pass in front of you, but if someone continues (to try to pass) then
fight him, for he has a companion (i.e. a shaytaan) with him."
(Ibn Khuzaimah in his Saheeh (1/93/1) with a sound isnaad. Sh.Albaani)
Prophet (peace be upon him) would also say: "When one of you prays towards a
sutrah, he should get close to it so that Shaytaan cannot break his prayer."
(Abu Daawood, Bazzaar (p. 54 - Zawaaid) & Haakim, who declared it saheeh and
Dhahabi and Nawawi agreed. Sh. Albaani)
Sometimes "Prophet (peace be upon him) would seek to pray at the pillar which was
in his mosque."
(Bukhaari. The sutrah is a must for the Imaam or a person praying alone, even in a
large mosque. Ibn Haani said in his Masaa'il from Imaam Ahmad (1/66): "Abu
Àbdullaah (i.e. Imaam Ahmad ibn Hanbal) saw me one day when I was praying
without a sutrah in front of me, and I was in a (large) congregational mosque, so he
said to me: `Take something as a sutrah', so I took a man as a sutrah." This contains
an indication that Imaam Ahmad did not differentiate between big or small mosques
in taking a sutrah - and that is surely correct, but this is something neglected by most
people, including imaams of mosques, in every land that I have visited, including
Arabia which I was able to tour in Rajab of this year (1410), so the ùlamaa should tell
the people and advise them of this, explaining its ruling and that it is also required in
the Two Sacred Mosques. Sh. Albaani)
"When Prophet (peace be upon him) prayed [in an open space where there was
nothing to use as sutrah] he (peace be upon him) would plant a spear in the ground in
front of him and pray towards it with the people behind him"(Bukhaari, Muslim & Ibn
Maajah);
Importance of the Sutrah from the Salaaf :

Ibn Abee Shaybah reports in his Musannaf (1/279): Wakee related to us: from
Hishaaam ibn Abee al-Ghaaz: from Naafi who said, "If Ibn Umar could not get to one
of the pillars of the mosque he would say to me, Turn your back to me. Its chain of
narration is Saheeh.
Ibn Abee Shaybah reports (1/279): Abdul-Wahhaab ath-Thaqafee narrated to us: from
Ubaydullaah from Naafi, "That ibn Umar used to make a man sit in front of him, and
he would pray behind him, and the people would pass in front of that man." Its chain
of narration is Saheeh.
Abdur-Razzaaq reports in his Musannaf (2/26/no. 2346): From Mamar: from Aboo
Ishaaq (i.e., as-Sabeeee, a Taabiee, died 129H) who said, "Five things are from
vulgar behaviour: That a man prays in the mosque with the people walking in front of
him; and that he urinates standing; and that the Prayer is established and he is next
to the mosque and does not respond; and that he wipes dust from his face whilst he is
praying, before the salutation; and that he eats along with other than people of the
Religion." Its chain of narration is Saheeh.
Ibn Abee Shaybah reports in his Musannaf (1/277), Eesaa ibn Yoonus narrated to us;
from al-Awzaaee: from Yahyaa ibn Abee Katheer who said, "I saw Anas ibn Maalik in
al-Masjidul-Haraam and he had erected a rod, and was praying towards it." Ibn Sad
(7/18) reports its like and its narrators are reliable.
Abdur-Razzaaq reports in his Musannaf (2/15/no.2304): From Hishaam ibn Hassaan:
from Ayyoob: from Muhammad ibn Seereen who said, "Umar ibn al-Khattaan saw a
man praying without a sutrah, so he sat down in front of him and said, Dont be hasty
in your prayer. So when he finished, Umar said to him, When one of you prays, then
let him pray towards a Sutrah, and Satan will not be able to come between him and
his prayer." Its chain of narration is Saheeh except that Ibn Seereen didnt reach
Umar, but Ibn Abdul-Barr states in At-Tamheed (1/30), "Everyone about whom it is
known that he did not take except from reliable narrators then his tadlees and irsaal
are accepted," and he mentioned Muhammad ibn Seereen amongst them.
Forgotten Sunnah # 32: To suppress

arrogance and say I do not know
It was narrated from Jubayr ibn Mutim that a man came to the Prophet (peace and
blessings of Allaah be upon him) and said: O Messenger of Allaah, which part of the
I do not know. When Jibreel (peace be upon him)

came to him he said: O Jibreel, which part of the land is worst? He said: I do
not know, until I ask my Lord, may He be glorified and exalted. Jibreel (peace
land is worst? He said:
be upon him) went away, and stayed away for as long as Allaah willed that he should
stay away. Then he came and said: O Muhammad, you asked me which part of the
land is worst and I saidI did not know. I asked my Lord, may He be glorified and
exalted, and He said: Its markets.
[Narrated by Ahmad (16302); classed as saheeh by al-Albaani in Saheeh alTargheeb (325)]
It is reported that Al b. Ab Tlib Allh be pleased with him said,

The servant [of Allh] should not fear except his sins, and should not hope except in
his Lord. The ignorant should not be ashamed to ask, and the knowledgeable should
not be ashamed to say if he does not know something Allh knows best.
Patience (al-sabr) to faith (Al- Eemaan) is like the head to the rest of the body: if the
head is cut off, the body will rot. And one who has no patience, has no faith.
[Al-Bayhaqi, Shuab Al-Eemaan, Vol.12 p195]

The best of creations Muhammad (s.a.w) and Jibrael (a.s) both said " I do not know"
when confronted with something they had no knowledge of. ! But today,
unfortunately, students, laymen, scholars, etc end up issuing a fatwa or
commenting something because they are too embarrassed to say "We don't know"
We also have the example of Musa (a.s) when he was asked who is the most
knowledgable of people on earth and then he (a.s) errd by saying " I am". So Allah
rebuked him (a.s) for that and asked him to meet Khidr (a.s).
This also serves as a proof against those who say the prophet (s.a.w) had ilm e gaeb
(knowledge of the unseen) in an absolute manner i.e the same as Allah knows
Na'udhubillah. Here is an article refuting this deviant idealogy in an absolute way
: http://the-finalrevelation.blogspot.com/2012/07/did-prophet-saw-havecomplete-knowledge.html
Saying of Ibn Masud radiyallaahu anhu
O People! Whoever knows something then let him say it (speak of it), and
whoever doesnt know then let him say Allahu Alam (Allaah knows best), for it
is a sign of having knowledge to say about that which one doesnt know Allahu
Alam
[Saheeh al-Bukhari #4435. English Translation Online #4481 in Book of Exegesis of the
Quran. Also found in Sahih Muslim #5007; English Translation Online Book 39, Ch. 8,
#6720 Sh. Ibn Uthaymins site provides more references.]
Abdullah ibn Umar (rd) says: Knowledge is of three types, the Book that is forever
speaking (Quran), an established Sunnah, and I do not know.
(Ad-Daraqutni: Gharaib Mlik. Al-Khatib al-Baghdadi: Asm man rawa Abu Dawud.
Kitab al-Faraid, vol. 3, p. 164. Ibn Majah: in the lntroduction to his Sunan, chapter
eight.)
:
:
.
Ibn 'Abbas said, "None of you should say about a thing which he does not know,
'Allah knows it' when Allah may know that it is other than what he said and thus
he (tries to) teach Allah what he does not know. That is something terrible in
Allah's sight."
[Al-Adab Al-Mufrad 764, Saheeh ]

Imam Malik said, : The shield of the scholar is, I dont know, so If he
leaves it down, his attacker will strike him
[Yusuf Ibn Abd al-Barr in his al-Intiqa fi Fadail at-Thalatha al-Fuqaha]
Forgotten Sunnah # 33: The Sunnah of not

cheating or lying during trade/business
dealings or falsely taking an oath for the
same.
Muslim (102) also narrated from Abu Hurayrah (may Allaah be pleased with him) that
the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever
cheats (or deceives) does not belong to me.
And "There are three to whom Allah will not speak on the Day of Resurrection, or
will He look at them, or sanctify them, and theirs will be a painful torment: Abu
Dharr said:" May they be lost and doomed: He said: "The one who drags his Izar
(below the ankles) the one who sells his product by means of false oaths, and the
one who reminds others (Al-Mannan) of what he has given to them" (i.e recounts
his favors )
[Sunan an-Nasa'i 4458]
Forgotten Sunnah # 34: Not to Argue ,

especially during Ramadan
The Messenger of Allaah sallallaahu alyhi wasallam said;
I guarantee a house in lowest parts of Jannah for the one who leaves off
argument even when he is right, and a house in the middle part of Jannah for the
one who leaves off lying even if hes just joking, and a house in the highest part of
Jannah for the one with good manners
[Sunan Abi Dawud 4800 and Silsilah as-Saheeha v. 1 p. 491]
The prophet (s.a.w) said : "Fasting is a shield. If one of you is fasting, he should
avoid intimate relations with his wife and arguments. If somebody should fight or
argue with him, he should say: I am fasting. By Him in whose hand is my soul, the
unpleasant smell coming from the mouth of a fasting person is better in the sight
of Allah than the smell of musk. There are two pleasures for the fasting person,
one at the time of breaking his fast and the other when he meets his Lord; then
he will be pleased because of his fasting.
[Sahih Bukhari 1805,]
Forgotten Sunnah # 35: To enter a

house/shop by saying Assalamu 'Alaykum or
its Likes.

Abu Umama reported that the Prophet, may Allah bless him and grant him peace,
said, Allah is responsible for three:
if they live, they will have enough, and if they die, they will enter the Garden.
Allah Almighty is responsible for whoever enters his house , saying
'Peace'(salaam). Allah is responsible for whoever goes out to the mosque. Allah is
responsible for whoever goes out in the Way of Allah."
[Ref: Adab al Mufrad saheeh; Also see Sunan Abi Dawud, Hadith: 2494 and Mustadrak
Hakim, vol. 2 pg. 74)]
Allah says " When you enter the houses, greet one another with a greeting from
Allh (i.e. say: As-Salaamu 'Alaikum - peace be on you) blessed and good.(al-Noor
24:61)
'Abdullah ibn 'Umar said, "When someone enters a house which is not lived in, he
should say, 'Peace be upon the righteous slaves of Allah. (Assalamu 'Alyna wa 'Ala
'Ibaadillahis Saaliheen)
[ Al-Adab Al-Mufrad 1055 , Hassan]
Jabir b. 'Abdullah reported Allah's Messenger (may peace be upon him) as saying:
When a person enters his house and mentions the name of Allah (such as Bismillah
or Assalamu 'Alykum, or its likes ) at the time of entering it and while eating the
food, Satan says (addressing himself: You have no place to spend the night and no
evening meal; but when he enters without mentioning the name of Allah, the
Satan says: You have found a place to spend the night, and when he does not
mention the name of Allah while eating food, he (the Satan) says: You have found
a place to spend the night and evening meal. This hadith has been narrated on the
authority of Jabir b. Abdullah through the same chain of transmitters but with a
slight variation of wording.
[Saheeh Muslim, Book 23, Hadith 5006 ]
Forgotten Sunnah # 36: To spread the

Islamic greeting to both known and
Unknown Muslims
The Prophet (peace and blessings of Allaah be upon him) made spreading salaam a
part of faith. Al-Bukhaari (12, 28 and 6236), Muslim (39), Ahmad (2/169), Abu Dawood
(5494), al-Nisaai, (8/107) and Ibn Hibbaan (505) narrated from Abd-Allaah ibn Umar
that a man asked the Messenger of Allaah (peace and blessings of Allaah be upon
him): What is the best thing in Islam? He said, Feeding others and giving the
greeting of salaam to those whom you know and those whom you do not know.
The Arabs used to greet one another with the words Anim sabaahan or Animu
sabaahan [equivalent to Good morning Translator], using words derived from alnimah, which means good living after the morning. The idea was that because the
morning is the first part of the day, if a person encounters something good in the
morning, the rest of the day will be good too.
When Islam came, Allaah prescribed that the manner of greeting among Muslims
should be Al-salaamu alaykum, and that this greeting should only be used among
Muslims and not for other nations. The meaning of salaam (literally, peace) is
harmlessness, safety and protection from evil and from faults. The name al-Salaam is
a Name of Allaah, may He be exalted, so the meaning of the greeting of salaam which
is required among Muslims is, May the blessing of His Name descend upon you. The
usage of the preposition ala in alaykum (upon you) indicates that the greeting is
inclusive.
Ibn al-Qayyim said in Badaai' al-Fawaaid (144):

Allaah, the Sovereign, the Most Holy, the Peace, prescribed that the greeting
among the people of Islam should be al-salaamu alaykum, which is better than
all the greetings of other nations which include impossible ideas or lies, such as
saying, May you live for a thousand years, or things that are not accurate, such
as Anim sabaahan (Good morning), or actions that are not right, such as
prostrating in greeting. Thus the greeting of salaam is better than all of these,
because it has the meaning of safety which is life, without which nothing else can
be achieved. So this takes precedence over all other aims or objectives. A person
has two main aims in life: to keep himself safe from evil, and to get something
good. Keeping safe from evil takes precedence over getting something good
Forgotten Sunnah # 37: Praying two rak'ah before

leaving the house and after returning to the house to
safeguard or protect oneself from the harms
Abu Hurayrah (May Allaah be pleased with him) narrated that the Prophet (peace and
blessings be upon him) said: "Whenever you intend to leave your house you should
pray two rakah right before you leave. These rakah will protect you from harm
while outside. And when you come back home you should pray another two
rakah. They will safeguard you from harm in your house.
[Ref: Al-Albani (may Allah have mercy on him) said in his Silsilah Saheehah 3/315: The
isnad of this hadeeth is acceptable and the narrators are trustworthy men used by
Bukhari. This hadeeth is mentioned in Al- Muntaqah (12/69/1), Al-Bazaar in his
Musnad(81), Ad-Daylamee in his Musnad (1/1/108), and Abdul-Ghani in Akbar-AsSalaah(1/67 and 2/68) ]
Al-Allamah Muhammad Abdur-Rauf Al-Manaawee said in Faydul Qadir:
If a person intends leave his home it is recommended that he prays two rakah
which are considered sunnah. These rakah should be short (i.e recite a small
Surah after Fatihah...)
Forgotten Sunnah # 38: Wiping the face after getting

up from sleep
Ibn Abbass (may Allah be pleased with them) narrated that he spent the night at his
aunts [Maymounah] house (may Allah be pleased with her). He said, I lied across the
pillow while my aunt and Allahs messenger both lied on the pillow. The Prophet
(peace and blessings be upon him) slept until a little before or after the middle of the
night. He (peace and blessings be upon him) woke up and began to wipe the sleep
from his face with both his hands
Collected by Bukhari (183) and Muslim (763)
Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah have mercy upon him)
commented on this hadeeth saying,
This hadeeth shows its permissible to spend the night in a house with a man and
his wife under two conditions:
1. Permission is granted from both spouses.
2. No hardship results from this action.
The Prophet (peace and blessings be upon him) used to wake up early at night,
before the middle part. He would stay awake until about a sixth of its part remained,
then go back to sleep until the call for Fajr. This is what he did most of the time, and
sometimes he remained awake from the middle of the night until Fajr.
It is a legislated (recommend) act to wipe the sleep from the face when waking
up. By doing so youll find energy.
[Sharh Saheeh Bukhari By Shaykh Al-Uthaymeen Hadeeth # 183]
Note: we have ahadeeth wherein the companions like 'Umar, 'Ali , Ibn Umar, Ibn
Mas'ood (r.a) and others used to copy even the timing and way the prophet (s.a.w)
smiled ONCE. These sahaabas used to smile everytime even if the prophet (s.a.w) may
have smiled once. Similarly the Sahaabas used to copy every action, small or big, of
the prophet (s.a.w).
Forgotten Sunnah # 39 : Reciting a portion or part of

Qur'an before going to sleep or in a Day
Umar ibn Al-Khattab reported: The Messenger of Allah, peace and blessings be upon
him, said, Whoever falls asleep and forgets to recite his portion of the Quran or a
part of it, then if he recites it between the dawn and noon prayers it will be
recorded as if he recited it during the night.
[Sahih Muslim 747 or Book 4, Hadith 1629, Sunan al Nasa'ee - Book of Qiyaam al Layl;
Sunan Ibn Maajah - The chapters of establishing the prayer and the sunnah regarding
them; Jami' al-Tirmidhi - The Book on Traveling ; Abu Dawood - Kitaab al-Salaat ]
Forgotten Sunnah # 40: Invoking and Supplicating to

Allah during the recitation of the Qur'an in the prayer
(salah) itself and at times of Sujood and Tashahud
Hudhaifah (May Allah be pleased with him) reported: I performed Salat with the
Prophet (PBUH) one night, and he started reciting Surat Al-Baqarah. I thought that he
would go in Ruku` (bowing posture in Salat) at the end of one hundred Ayat, but he
continued (reciting); and I thought that he would perhaps recite (this Surah) in the
whole Rakàh (prayer), but he continued the recitation; I thought he would perhaps
bow on completing (this Surah). He (PBUH) then started reciting Surat An-Nisa' which
he followed with Surat Al-Imran. He recited leisurely. When he recited an Ayah
which mentioned the tasbeeh, he would say Subhan Allah and when he recited the
Ayah which tells how the Rubb is to be asked, the Messenger of Allah (PBUH)
would then ask from Him; and when he (PBUH) recited an Ayah asking one to seek
Protection Allah, he would seek Protection of Allah. Then he bowed and said,
"Subhana Rabbiyal-Azim (My Rubb the Great is free from imperfection)''; his bowing
lasted about the same length of time as his standing, (and then on returning to the
standing posture after Ruku`) he would say, "Sami' Allahu liman hamidah, Rabbana
lakal-hamd (Allah listens to him who praises Him. Praise be to You, Our Rubb!),'' and
he would then stand about the same length of time as he had spent in bowing. He
would then prostrate himself and say, "Subhana Rabbiyal-A`la (My Rubb the Supreme
is free from imperfection),'' and his prostration lasted nearly the same length of time
as his standing (Qiyam). [Muslim].
. : :

. :
.
And Abu Moosa al-Ashari said, Whoever follows the Quran, then he descends with it
on the gardens of Paradise. And Umar ibn al-Khattaab (May Allah be pleased with
him) said, They are those who, when they come across an ayah speaking of
Rahmah (mercy), they ask Allah for that, and when the come across an ayah of
punishment, they seek refuge from that. And this meaning has been narrated
about the Prophet ( )that when he came across an ayah of Rahmah, he asked,
and when he came across an ayah of punishment, he sought refuge. [al-Nasa'ee
#1009, Saheeh]
There are many other ahadeeth and athaars from our aslaaf who used to invoke Allah
alot during their prayers for prayer means to converse with your Lord.
Similarly invoking Allah during sujood is also highly recommended :
The Prophet (saws) said, 'The closest one of you comes to his Lord is while he is
prostrating (Sujood); (therefore) make many supplications therein.' And he (saws)
also said, '..... During the bowing, Glorify the Lord. During the prostrations, strive
your hardest in making supplications (Dua). Most likely, you will be listened to."
[Narrated in the hadith books compiled by Imam Ahmad and Imam Muslim. and
others ]
The same is for Tashahud; see : Forgotten Sunnah # 22: Supplicating with whatever
you want after the Final Tashahud in salah
Among the texts (of ahadeeth) which show that duaa in general is permissible is the
words of the Prophet (peace and blessings of Allaah be upon him): Then let him
choose whatever supplications he wishes. According to another report: Then let
him choose whatever duaa he likes and say it.
[Narrated by al-Bukhaari (835) and Muslim (402). This was narrated concerning
duaa before the salaam at the end of the prayer]
NOTE : THE DUA'AS AT ANY INSTANCE DURING SALAH IS TO BE MADE IN ARABIC
ONLY. THIS IS A MATTER OF WORSHIP AND NO ONE HAS THE AUTHORITY TO
CHANGE THE LANGUAGE OF PRAYER WHICH THE PROPHET (s.a.w) TAUGHT UNLESS
HE IS AN ILLITERATE , HAS NO I.Q OF LEARNING SIMPLE DUA'AS AND LIVES IN A
JUNGLE WHO HAS NO SOURCE OR FFACILITY TO LEARN ISLAMIC TEACHINGS OR
DUA'AS IN ARABIC.
Forgotten Sunnah # 41: To Pass the drink to the

person sitting on the right first.
It was narrated from Anas bin Malik that the Messenger of Allah (s.a.w) was brought
some milk mixed with water. On his right there was a Bedouin and on his left was Abu
Bakr. He drank some, then he gave it to the Bedouin and said: Pass it around to the
right."
[Sunan Ibn Maajah, Vol. 1, Book 30, Hadith 3425, Saheeh]

Note: This is in regards to drinks only. Not gifts or otherwise.
Forgotten Sunnah # 42: To say Bismillah before

removing the clothes to protect the awrah being
exposed to the Jinns
Saying Bismillaah (in the Name of Allaah) before entering ones home, before eating
or drinking, and before having intercourse will also keep the Shaytaan from entering
the house or partaking with a person in his food, drink and sexual activity. Similarly,
mentioning the name of Allaah before entering the toilet or taking off ones clothes
will prevent the jinn from seeing a persons awrah or harming him, as the Prophet
(peace and blessings of Allaah be upon him) said,
To put a barrier that will prevent the jinn from seeing the awrah of the sons of
Aadam, let any one of you say Bismillaah when entering the toilet.
[Reported by al-Tirmidhi, 551; Saheeh al-Jaami, 3611]
Shaykh Albaanee said in his tahkeeq of fiqh as-sunnah
This wording including In the name of Allaah is not reported by any of the
group, but rather by Saeed ibn Mansoor in his Sunan and by Ibn Abee Shaibah in
his Musannaf (1/1) and Ibn Abee Haatim in al-Ilal (1/64) and its isnaad contains
(Aboo Mishar Najeeh) who is weak.
There are other narrations ordering this, from Anas but these are Shaadhdh. The
practice of saying Bismillaah when entering the toilet may, however be
supported by the hadeeth of Alee, radiyallaahu anhu, from the Prophet,
sallallaahu alaihi wa sallaam, who said, "The screen that is between the eyes of
the Jinn and the private parts of the sons of Aadam, when one of them enters the
toilet, is that he says Bismillaah." Reported by at-Tirmidhee and Ibn Maajah, and
declared weak by at-Tirmidhee, but it has two supporting isnaads from Anas,
reported by at-Tabraanee, so the hadeeth is at the very least hasan. And see
Irwaaul-Ghaleel, no. 50
Note: The duà to enter the Bathroom
It was narrated from Zayd ibn Arqam (may Allaah be pleased with him) that the
Messenger of Allaah (peace and blessings of Allaah be upon him) said: These toilets
are haunted (inhabited by devils), so when anyone of you goes to the toilet let him
say, Aoodhu Billaahi min al-khubthi wal-khabaaith (I seek refuge Allaah from
the male and female devils).
[Narrated by Abu Dawood, 6; classed as saheeh by al-Albaani in Saheeh Abi
Dawood.]
Forgotten Sunnah # 43: To say Bismillah when we trip

-

-

.
.
Abu Al-Malih narrated that a man said: I was riding behind the Prophet (sallahu
alayhi wa salim) and his mount stumbled. I said: May the Shaytan perish! The
Prophet (sallahu alayhi wa salim) said: Do not say May the Shaytan perish,
because when you say that he swells up so much that he becomes like a house and
says, By my power. Rather say say: Bismillah (In the name of Allah), for if you
say that the Shaytan shrinks until he becomes like a fly.
[Ref: Collected by Abu Dawud (4982 ) and Ahmed (5/59) graded Sahih by Shaykh
Abdul Muhsin Al-Abbadd (may Allah preserve him )]
Forgotten Sunnah # 44: To Pay the wage/salary of the

worker on time.
Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon
him, said, Pay the worker his wages before his sweat has dried.
[Ref: Sunan Ibn Majah 2436; Hasan (fair) according to Ibn Hajar]
Forgotten Sunnah # 45: In a funeral , To sit down only

after the coffin has been placed down
Ameerul Momineen fil Hadeeth, Imaam Abu Àbdullah al-Bukhaari (r.h) brings a
chapter in his Saheeh :
Chapter : when should one sit after standing for the funeral procession?
and
Chapter : Whoever accompanies a funeral procession should not sit till the coffin is
put down
The Prophet (s.a.w) said, "When you see a funeral procession, you should stand up,
and whoever accompanies it should not sit till the coffin is put down."
[Ref: Saheeh Bukhaaree, Vol. 2, Book 23, Hadith 397]
Narrated Saìd Al-Maqburi:
That his father said, "While we were accompanying a funeral procession, Abu Huraira
got hold of the hand of Marwan and they sat down before the coffin was put down.
Then Abu Saìd came and took hold of Marwan's hand and said, "Get up. By Allah, no
doubt this (i.e. Abu Huraira) knows that the Prophet forbade us to do that." Abu
Huraira said, "He (Abu Saìd) has spoken the truth
[Ref: Saheeh Bukhaari, Vol. 2, Book 23, Hadith 396]
Forgotten Sunnah # 46: Praying, praising Allah and

giving charity during eclipse
It was narrated from Hisham bin 'Urwah, from his father, that 'Aishah said:
'The sun was eclipsed during the time of the Messenger of Allah ( )and the
Messenger of Allah ( )led the people in prayer. He stood for a long time, then he
bowed for a long time, then he stood for a long time, but it was shorter than the first
standing, then he bowed for a long time but it was shorter than the first bowing. Then
he stood up, then he prostrated, then he did the same in the second rak'ah, and when
he finished the eclipse had ended. Then he addressed the people; he praised and
glorified Allah (SWT), then he said: The sun and the moon are two of the signs of Allah
(SWT). They do not become eclipsed for the death or birth of anyone. If you see that
then call upon Allah (SWT), the Mighty and Sublime, and magnify Him, and give
charity. Then he said: 'O Ummah of Muhammad! There is no one more jealous than
Allah (SWT), the Mighty and Sublime, when his male or female slave commits zina. O
Ummah of Muhammad! By Allah, if you knew what I know, you would laugh little and
weep much.'
[Sunan an-Nasa'ee 1474]
Forgotten Sunnah # 47: Saying Assalamu àlaykum to

children whenever we pass by them
Anas (May Allah be pleased with him) passed by some children and greeted them (by
saying As-salamu 'alaikum to them). Then he said: The Prophet ( )used to do the
same.
[Al-Bukhari and Muslim].
Forgotten Sunnah # 48: Some of the Sunan of the Salah

and Salat Al-Duha
(1) From a man of the Ansar, radhiallahu Ta'aalaa 'anhum, who said: I heard the
Messenger of Allah sallallahu 'alaihi wa sallam say after the Salah:
(Allahummagh-firlee wa tub 'alai, Innaka Antat-Tawwaabul-Ghafoor)
One hundred times.
Its Isnad is Sahih. Authenticated by the Imam Al-Albani rahimahullahu Ta'aalaa in: AlSilsilah Al-Ahadith Al-Sahihah, 2603
(2) From 'A'ishah radhiallahu Ta'aalaa 'anhaa, who said: The Messenger of Allah
sallallahu 'alaihi wa sallam prayed the Duhaa prayer, and then said:
(Allahummagh-firlee wa tub 'alai, Innaka Antat-Tawwaabur-Raheem)
until he said it one hundred times.

Its Isnad is Sahih. Authenticated by the Imam Al-Albani rahimahullahu Ta'aalaa in:
Sahih Al-Adab Al-Mufrad, 619
Forgotten Sunnah # 49: From the Sunan of Wudu':

Rubbing between your toes with your pinky finger
Mustawrad Ibn Shidad Al-Fahry radhiallahu Ta'aalaa 'anhu said:
If [the Prophet sallallahu 'alaihi wa sallam] would peform Wudu', he would rub
[between] his toes with his pinky finger.
Sahih. Authenticated by the Imam Al-Albani rahimahullahu Ta'aalaa in: Sahih Al-Jami',
4700.
- Benefits of points 48 and 49 taken from brother Badr ibn Muhammad al-Lebanaani
Forgotten Sunnah # 50 : Returning the salaam only

when you have purified/washed your hands after
relieving yourself.
It was reported from Abdur-Rahmaan bin Hurmuz, from Umair, the freed slave of Ibn
Abbaas that he heard him saying, I went with Abdullaah bin Yasaar, the freed-slave
of Maimunah, the wife of the Prophet, to Abul-Juhaim bin Al-Haarith bin As-Simmah
Al-Ansaari. Abul-Juhaim said, The Messenger of Allaah came [to us once] from the
direction of the well of Jamal. A man met him and gave him salaam, but the
Messenger of Allaah did not return the salaam until he came to a wall and wiped his
face and hands [i.e., performed tayammum]. Then he returned the salaam.
[Ref: Saheeh Sunan Abi Dawud, no. 329]
In al-Muhalla, Ibn Hazm said, And this, i.e., to perform dry-ablution [tayammum] to
return salaam while one is resident, is a recommended [mustahab] action, and a
group of the Salaf stated that.
[Ref: Al-Muhalla, 2/156.]
And Ibn Khuzaimah gave a chapter the title, Chapter: The Recommendation to
Perform Dry-Ablution [Tayammum] While Resident to Return the Greeting of Salaam
Even if Water is Present.
[Ref: Saheeh Ibn Khuzaimah, 1/139.]
Another hadeeth states that when the prophet (s.a.w) was greeted while he was
relieving himself, the prophet (s.a.w) did not reply and later the prophet (s.a.w) said
he wanted to take the name of allah (by replying to the greeting) only when he was in
a purified state.
Forgotten Sunnah # 51: Praising your creditor (one

who gave you a loan) while returning his loan back
it was narrated from Isla'il bin Ibrahim bin 'Abdullah bin Abi Rabi'ah, from his father,
that his grandfather said:
"The Prophet borrowed forty thousand from me, then some wealth came to him,
and he paid me back and said: 'May Allah bless your family and your wealth for
you: the reward for lending is praise and repayment."
[Ref: Sunan an-Nasaèe (4683); Saheeh by Hafidh Zubayr Àli Zae]
Forgotten Sunnah # 52: A partner should not eat two

dates at a time (while having a meal with him without
his/host's permission)
Narrated Jabala:
"While at Medina we were struck with famine. Ibn Az-Zubair used to provide us with
dates as our food. Ibn Ùmar used to pass by us and say, "Don't eat two dates
together at a time as the Prophet ( )has forbidden eating two dates together at
a time (in a gathering) unless one takes the permission of one's companion
brother."
[Ref: Sahih al-Bukhari 2490; Imaam bukhaari labelled this hadeeth under the chapter :
A partner should not eat two dates at a time thereby indicating that such a
behaviour is to adopted as good manners even in situations when there is no famine]
Forgotten Sunnah # 53: Reciting this

duà after reciting Quràn or after
getting up from any gathering (meeting)
and after every prayer
Imaam Nasaèe in his Sunan al-Kubra, he brings a chapter titled : what is the recitation of quràn ended with
and under this chapter he brings this similar hadeeth (as shown above)

: :
10067 -

:

:
:

: "

" .
ishah [may Allh be pleased with her] said:
The Messenger of Allh would not sit in a sitting, nor recite Qurn nor pray a prayer
except that he would end it with certain words. She said: So I said: O Messenger of
Allh, I see that you do not sit in a sitting nor recite Qurn nor pray a prayer except
that you end it with these words?
He [praise and security of Allh be upon him] said:
Yes, whoever said anything good, a seal is placed upon that good for him and
whoever said any evil it is expiation for him:

{O Allh, far removed are You from any imperfection and praise to You, there is none
worthy of worship except You, I seek Your forgiveness and repent to You}.
Tahkeeq :
: " ) 10067/123/9( " " ( " ) 1912

) 75 " " (282/9( " " ).
] [ :)733/2( " " [ :)495/7( " "
] [ :)128/2 ( " "
].
It's chain of narration is saheeh. Reported by An-Nasaèe in sunan al-Kubra, and
tabraani in his book ad-duà (1912) and Samàni in 'Adab al-Imaam..(page 75), Ibn
Naasir ad-deen in ;
Ibn Hajar sahid in Nukbat (2/733) that its sanad is saheeh. Shaykh Albaanee in
Saheeha (7/495) said its chain is on the conditions of Muslims and Shaykh Mubqil bin
Haade said in his Jaami` as-saheeha (2/128) that is hadeeth is saheeh.
Also these words "

" is
something which the prophet (s.a.w) started reciting almost every time throughought
the day during his last years. The different ahadeeth that come under the asbaab anNuzool of surah "

{2(
) 1(

)

}).
3(

show that the prophet (s.a.w) supplicated these words of duà more often than we
can count. Be if after any prayer, or recitation of Quràn or getting up from a
gathering or in rukoo` and sujood , the prophet (s.a.w) recited this duà

The ahadeeth report that the prophet (s.a.w) recieved an indication from Allah that
he will soon see a sign and the prophet (s.a.w) thus said that the above surah was a
sign in itself plus he was shown other signs, so everytime he saw a sign in his Ummah
which was promised by Allah he used to exert himself with this duà.
The different ahadeeth on this topic can be read from here under the post of Ustadh
Abu Muslim: http://www.ahlalhdeeth.com/vb/showthread.php?t=311622
An abriged English version of some of the ahadeeth in the above arabic thread can be
read from here : http://sunnah.com/riyadussaliheen/1/114
To know the duàs to be recited after every fardh salah see : http://thefinalrevelation.blogspot.com/2012/09/duas-to-be-recited-after-every-fardh.html
Forgotten Sunnah # 54 : 2 rakàt Optional Prayer After

Eid Prayer
Source : http://abuhayyaan.wordpress.com/2011/04/14/optional-prayer-after-eidprayer/?blogsub=confirmed#subscribe-blog
Ab Sad al-Khudr (may All be pleased with him)[1] stated:
The Messenger of Allh (allAllhu alayhi wa sallam) did not used to pray anything
before the d, when he would return to his home he would pray two units.
Narrated by Ibn Mjah (no. 1293); Hasan
Grading of the adth
The adth according to a number of leading muaddithn is considered to be asan
(fair). Al-fidh b. ajar for instance, explicitly stated in Bulgh al-Marm that the
isnd (chain) is asan[2]. Al-kim went one step further and graded the isnd of the
adth as a[3] (sound), something to which al-Dhahab agreed[4]. However, alAlbn responds that it is only asan because a narrator by the name of Ibn Aql has
been spoken about due to his memorisation[5]. This is why, al-fidh, as mentioned
above, and al-Bayr in al-Zawid (mss 2/80) both stated that the isnd is asan[6].
Fiqh of the adth
The adth indicates that there is no established prayer before the Id prayer,
although upon returning home one can pray two units of prayer[7] if one wishes to do
so as the Prophet did so. After narrating his version of the dth al-kim states that
this is a rare Sunnah[8] accordingly it would be in our best interest to revive it as a
service to the Sunnah.
Al-Allmah Muammad b. li al-Uthaymn states in his lecture series in
explanation of the above mentioned adth that if the adth is authentic, what is
apparent from it is that the two units of prayer the Prophet prayed are either
connected to the d prayer or it was for al-u.[9] It appears to me that the two
units of prayer were not for alt al-u because the least number of units that the
Prophet is reported to have prayed himself is four units whilst the most he prayed was
twelve units although he allowed two units to be performed. Evidence that he
recommended others to perform at least two units of the prayer includes for instance
what Ab Hurayrah reported:
My intimate friend advised me with three: two units of al-u[10]
Evidence that appears to show the least he prayed was four is found in the report of
Umm al-Muminn, ishah who stated:
The Messenger of Allh used to pray four units of al-u and increase whatever
Allh willed[11]
On the day of the Conquest of Makkah he entered the home of Umm Hn and prayed
eight units of al-u[12], considering the enormity of the day and the fact that he
still prayed eight units it seems highly unlikely the Prophet would have prayed as
little as two units of alt al-u on the day of d. This is further substantiated by
the fact that the Prophet would always exert himself in acts of worship and perform
more than the lowest degree of a righteous act.
Based on the above it appears the two units of prayer are not connected to al-u
but have a connection with the d.
Reconciliation of Conflicting Reports
One may raise the doubt: does this adth not contradict the adth of Ibn Abbs
reported in al-Bukhr and others[13] in which he stated that the Prophet did not pray
anything before the d alh nor after it?
Imm al-Albn states that the reconciliation between this particular adth and the
adth mentioned by Ibn Abbs which negates praying anything after the d lies in
the fact that the intent of the negation is in regards to prayer in the muall (field of
prayer) as indicated by al-fidh in al-Talkh (p. 144)[14]. This particular form of
reconciliation has also been mentioned by al-ann in Subul al-Salm[15], and alAlbns student, Samr b. Amr al-Zuhayr in his editing of Bulgh al-Marm[16]. AlZuhayr states:
One should not think that there is a contradiction between this adth and the
previous adth of Ibn Abbs (no. 489) since the adth of Ibn Abbs is specific to
praying at the muall and others have also stated this as reconciliation
This is also what is apparent from al-Bassm who states in his explanation of Bulgh
al-Marm that there is no harm in praying in ones house upon returning to it from the
muall[17].
Conclusion
In conclusion the adth mentioned in Ibn Mjah is authentic and has been graded at
the level of asan by the likes of al-fidh. Al-Bayr and more recently; al-Albn
among others. Al-kims claim that it reaches the level of a to which al-Dhahab
agreed is untenable due to the question mark over the memorisation of Ibn Aql.
Since the adth is authentic and carries probative force the fiqh deduced from it
indicates to us there is no established prayer before the Id prayer. However, upon
returning home one may pray two units as the Prophet did. There is some ambiguity
over the precise nature of the prayer raised by ibn al-Uthaymn whether it is
connected to the d prayer or al-u. I have argued that it appears unlikely that the
two units were for al-u due to the existence of reports which appear to indicate
that although he advised his Companions and the Ummah to pray at least two units of
al-u; he himself is not reported to have prayed less than four as per ishahs
report in Muslim.
Whatever the case may be it is necessary to implement this Sunnah at least once in
our lifetime and spread the knowledge of it, especially if we consider ourselves Ahl aladth wa al-thr. For indeed, al-kim was correct when he stated at the end of
the adth; it is a rare Sunnah.
I ask Allh to make this article an attempt to spread this particular Sunnah.
Whatever mistakes are found within this brief piece of research is from my imperfect
self and the accursed shayn and whatever is correct is from Allh the Most Mighty
and Exalted.
Written by the slave of Allh: Ab ayyn all Amed aque al-Salaf
On the Day of Arafah, 1431 corresponding to Monday, 15th November 2010.
[1] The standard supplications for the eminent names mentioned within this article
should be automatically assumed even though I may not have included them within
the text.
[2] Al-Asqaln, Amad b. ajar (1424/2003) Bulgh al-Marm min Adillat al-Akm,
ed. Samr b. Amn al-Zuhayri, 7th edition. Al-Riy: Dr al-Falaq, p. 142, adth no.
491
[3] Al-Naysbr, Ab Abd Allh al-kim (1997) Al-Mustadrak al al-aayn, ed.
Muqbil b. Hd. Cairo: Dr al-aramayn, vol. 1, p. 328, no. 1103
[4] Al-Albn, Muammad Nir al-Dn (1405/1985) Irw al-Ghall f Takhrj Adth
Manr al-Sabl, 2nd edition. Beirut/Damascus: al-Maktab al-Islm, vol. 3, p. 100
[5] Ibid
[6] Ibid
[7] Al-ann, Muammad b. Isml al-Amr (1425) Subul al-Salm al-Muilah Il

Bulgh al-Marm, ed. Muammad ub asan allq, 5th edition. Al-Dammm: Dr
Ibn al-Jawz, vol. 2, part. 3, p. 187
[8] Supra, no. 2
[9] Ibn al-Uthaymn, Muammad b. li, Shar Bulgh al-Marm, Kitb al-alh,
Lecture 25a, 00:24:00. Available at:
http://www.ibnothaimeen.com/publish/cat_index_126.shtml Last accessed: 15.11.10
NOTE: It appears the discussion has been truncated; this might explain why the
Shaykh only spends less than a minute explaining the adth.
[10] Al-Bukhr no. 1981 and Muslim no. 721
[11] Muslim no. 719
[12] Al-Bukhr no. 1176 and Muslim no. 336
[13] Al-Bukhr no. 964, Muslim no. 884, Ab Dwud no. 1159, al-Nas no. 1587, alTirmidh no. 537, Ibn Mjah no. 1291 and Amad no. 3153
[14] Supra, no. 3
[15] Supra, no. 6
[16] Supra, no. 1
[17] Al- Bassm, Abd Allh b. Abd al-Ramn (1423/2003) Taw al-Akm min
Bulgh al-Marm, 5th edition. Makkah: Maktabah al-Asad, vol. 3, p. 40
Forgotten Sunnah # 55 : Making duà using these

words to hasten it's response
Shaykh Fawz al-Madkhal, may Allh protect him, said:
A Point of Benefit : A Prophetic [Practice] That Has Been Abandoned, [One] for
Supplications to Be Answered
From Anas ibn Mlik, may Allh be pleased with him, [who] said:
Um Sulaym came to the Prophet and said, "O Messenger of Allh, teach me some
words
I can ask [Allh] with."

He said:
Proclaim Allh's great distance, Mighty is He and Majestic, from any kind of
imperfection [by saying "subhnallh"] ten times; glorify Him with praise [by saying
"al-hamdulillh"] ten times; and extol His greatness above all things [by saying "Allhu
akbar"] ten times.
Then after that, ask for what you need, for He [will] certainly then say: "Indeed, I
have done it; indeed, I have done it."
[Ref: Ahmad, Al-Tirmidh, and Al-Nas' reported it with their chains of narration, and
Al-Albn graded it hasan [a good, acceptable narration].; Translated by Mikail ibn
Mahboob Ariff; via abdurrahman.org]
Compiled & Posted by The Final Revelation at 3/13/2015 03:57:00 pm

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THE FORGOTTEN SUNNAH

Forgotten Sunnah # 19: The Evergreen medicine therapy : Hijaama (cupping)

THE IMPORTANCE OF REVIVING THE

THE OBLIGATION AND AWESOME REWARD FOR REVIVNG A

A POINT TO REMEMBER BEFORE PROCEEDING :

SOME OF THE FORGOTTEN SUNAN !

Forgotten Sunnah # 1 :The Sunnah at the times of

Messenger of Allaah (peace and blessings of Allaah be upon him) say:

[Al-Maraseel: 1/297 H # 412]

Forgotten Sunnah (or reward) # 2 : Entering the market

Forgotten Sunnah # 3 : Fasting for three days every

Forgotten Sunnah # 4 :Rinsing the mouth after drinking

Forgotten Sunnah # 5 :Having a part of rainfall fall on you

Scholars of jurisprudence (Fiqh) have mention the following regarding standing in

Forgotten Sunnah # 6 :Washing the nose thrice after

Forgotten Sunnah # 7: Reciting the Adhkaar (praises and

Forgotten Sunnah # 8: Reading or preaching from Surah

Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in

once, and Allaah knows best. [End of his tape]

Forgotten Sunnah # 10: The Prayer of Istikhaara for any

Forgotten Sunnah # 11: Dua'as to protect oneself and

and every harmful eye.

Forgotten Sunnah # 12: Walking Barefoot sometimes

Forgotten Sunnah # 13: Wiping over Khuffs (socks) during

CONDITIONS FOR WIPING OVER THE SOCKS

Forgotten Sunnah # 14: Reciting some verses in the third

Forgotten Sunnah # 15: Returning greeting (Walaikum

Forgotten Sunnah # 16: Spitting dryly to one's left side,

Forgotten Sunnah # 17:

offering two Rakahs

Forgotten Sunnah # 18: The Imam verifying

Forgotten Sunnah # 19: The Evergreen

There are certain times and rules to engage in

Pay Attention please!

Forgotten Sunnah # 20: Using Siwak

Hygienic usage of the Siwak

Forgotten Sunnah # 21: Praying Nawafil

prayer. [Reported by Muslim]

Forgotten Sunnah # 22: Supplicating with

Forgotten Sunnah # 23: Pausing for a while

Forgotten Sunnah # 24: Jalse e Istarahaat

Forgotten Sunnah # 25: Reciting a surah

Forgotten Sunnah # 26: Making Dua'a after

Forgotten Sunnah # 27: Adding more than 4

Forgotten Sunnah # 28: Sunnah of asking

Forgotten Sunnah # 29: Praying 2 rak'ah

RISING (i.e during dawn)

[Ref: Sahih Bukhari, Vol.1, Book 10, Hadith 564]

Forgotten Sunnah # 30: Visiting the sick

Forgotten Sunnah # 31: Keeping a sutrah

Importance of the Sutrah from the Salaaf :

Forgotten Sunnah # 32: To suppress

I do not know. When Jibreel (peace be upon him)

It is reported that Al b. Ab Tlib Allh be pleased with him said,

[Al-Bayhaqi, Shuab Al-Eemaan, Vol.12 p195]

[Al-Adab Al-Mufrad 764, Saheeh ]

Forgotten Sunnah # 33: The Sunnah of not

Forgotten Sunnah # 34: Not to Argue ,

Forgotten Sunnah # 35: To enter a

Forgotten Sunnah # 36: To spread the

Ibn al-Qayyim said in Badaai' al-Fawaaid (144):

Forgotten Sunnah # 37: Praying two rak'ah before

Forgotten Sunnah # 38: Wiping the face after getting

Forgotten Sunnah # 39 : Reciting a portion or part of